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PRINCETON,  N.  J. 


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Section. 

Number N/r.,.l,!L/ 


THE    LUTHERAN    COMMENTARY 


A   PLAIN   EXPOSITION   OF  THE) 


J^olp  ^cripture^  of  tjje  i^eto  Cri^tament 


BY 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED   BY 

HENRY  EYSTER  JACOBS 
Vol.  X. 


IRew  130  rft 

€f)e  Cfjn^tiaii  literature  OTo* 


MDCCCXCVII. 


ANNOTATIONS 


ON    THE 


EPISTLES  TO  TIMOTHY, 

TITUS  AND  THE  HEBREWS 


BY 

EDMUND  J.'V/OLF,  D.D. 

Professor  of  Church  History  and  N.  T.  Exegesis,  Theological  Seminary,  Gettysburg,  Pa, 

AND   ON    PHILEMON 

BY 

EDWARD  T.  HORN,  D.D. 

Pastor  oj" St.  John's  Lutheran   Church,  Cliarleston,  S.C. 


mew  L>orft 

€J)C  CF^CT^tian  Btitcraturc  €o. 


MDCCCXCVII. 


Copyright,  1897, 
By  the  christian  LITERATURE   CO. 


LIST  OF  ABBREVIATIONS. 


Aor Aorist  tense. 

A.  V Authorized  Version. 

Beng Bengel. 

Bib.  Comm Bible  (Speaker's)  Commentary. 

Calv Calvin. 

Chrys Chrysostom. 

Del Delitzsch. 

DeW DeWette. 

Dou Douai  Version. 

Ebr Ebrard. 

Ellic Ellicott. 

FF Church  Fathers. 

Fut Future  tense. 

Gen Genitive  case. 

Heb Hebrew. 

Holtzh Holtzheuer. 

Huth Huther. 

Ind Indicative  Mood. 

Imp Imperative  Mood. 

Lit Literally. 

Luth Luther. 

LXX Septuagint  Version. 

Mid. . .    Middle  voice. 

N,  T New  Testament. 

O.  T Old  Testament. 

Perf Perfect  tense. 

Poss Possessive  case. 

Pres Present  tense. 

Rev Revised  Version. 

So Scilicet,  to-wit. 

SS The  Scriptures. 

Thay Thayer. 

Theoph Theophylact. 

V.  O Van  Oostersee. 

Von  Hoff Von  Hoffman. 

Von  Sod Von  Soden. 

Vulg Vulgate  Version. 

Westc Westcott. 

Wies Wiesinger. 


PREFACE 


The  preparation  of  this  volume  has  been  guided  by 
the  twofold  aim  to  ascertain  the  true_  sense  of  the 
original  and  to  give  to  it  an  adequate  expression  in  our 
own  tongue.  Acquainted  with  some  of  the  masters  who 
have  traversed  the  same  ground,  I  have  extensively 
availed  myself  of  their  labors,  using,  as  is  to  be  noticed, 
in  many  cases  their  very  language. 

Mindful  of  the  Lutheran  impress  which  this  Commen- 
tary is  to  bear,  I  freely  acknowledge  that  to  this  end 
my  indebtedness  to  Lutherans,  pre-eminently  Hutherand 
Delitzsch,  is  no  greater  than  my  obligations  to  the 
Anglicans  Ellicott  and  Westcott  and  to  the  Reformed 
Van  Oostersee  and  Ebrard. 

The  limitations  prescribed  for  the  general  work  have 
given  this  volume  a  character  somewhat  different  from 
that  which  I  should  have  preferred,  yet  I  cherish  the  hope 
that,  if  it  be  consulted  as  a  help  in  the  study  of  that 
portion  of  Scripture  covered  by  it,  it  may  prove  of  ser- 
vice to  man)\  If  it  be  used  as  a  substitute  for  the 
inspired  word,  an  evil  not  uncommon  w^ith  such  a  work, 
it  were  better  if  it  had  never  been  written. 

E.  J.  W. 

Gettvsburo,  Fehniaiy,  1897. 


INTRODUCTION 


PASTORAL     EPISTLES 


The  Epistles  to  Timothy  and  Titus  are  entitled  Pas- 
toral Epistles  because  they  give  instructions  to  those 
superintendents  of  churches  to  guide  them  in  their  pas- 
toral ministrations.  They  contain,  however,  especially 
2  Timothy,  matter  which  is  altogether  personal. 

The  Pauline  authorship  of  all  three  was  never  ques- 
tioned from  the  time  of  Tatian,  i6o  A.  D.,  until  within 
the  present  century.  Since  then  this  authorship  of 
each  has  been  strenuously  attacked.  While  the  critics 
assail  each  other  quite  as  much  as  they  do  the  genuine- 
ness respectively  of  each  epistle,  some  holding  one,  some 
another,  some  all  of  them,  to  be  un-Pauline,  it  is  now 
generally  conceded  that  they  form  an  "  inseparable 
triplex,"  the  genuineness  of  all  three  standing  or  falling 
together. 

The  Difficulties 

respecting  authorship  may  be  grouped  under  three  heads: 
I.  The  development,  both  of  ecclesiastical  organiza- 
tion and  of  the  heresies  antagonized,  is  in  advance  of  the 
apostolic  age.  The  reference  to  bishops  and  deacons  in- 
dicates a  considerable  hierarchical  development,  such  as 
was  unknown  to  the  first  century.      So  it  is  claimed,  like- 


X  INTRODUCTION. 

wise,  that  the  errorists  condemned  correspond  with  those 
who  appeared  in  the  second  century. 

The  first  objection  is  answered  by  the  fact  that  the 
epistles  do  not  contain  a  trace  of  the  episcopal  system 
which  obtained  in  the  second  century.  They  use 
the  term  "  bishop  "  in  a  sense  altogether  different  from 
its  later  import,  and  so  far  from  postulating  a  complete 
hierarchical  system  they  represent  the  simplest,  rudest 
form  of  church  organization,  just  what  was  characteristic 
of  apostolic  times.  They  were  indeed  written  "  because 
as  yet  there  was  no  definite  well-understood  church- 
organization,"  Respecting  the  second  point,  it  must  be 
admitted  that  certain  allusions  in  the  three  epistles  point 
to  errors  which  emerged  in  the  post-apostolic  age,  but 
it  is  equally  obvious  that  the  germs  of  such  errors  ex- 
isted long  before  their  full  growth.  The  heresies  of  the 
second  century  did  not,  as  by  spontaneous  generation, 
suddenly  spring  from  the  ground  in  a  fully  matured  form. 
Their  seeds  can  be  traced  at  a  very  early  period.  Schaff 
says,  "  Gnosticism,  like  modern  rationalism,  had  a  growth 
of  a  hundred  years  before  it  came  to  full  maturity," 
Even  apart  from  supernatural  aid,  Paul  must  have  pos- 
sessed sufificient  foresight  and  penetration  to  discern  in 
the  rudimental  forms  of  error  the  baneful  harvest  that 
was  sure  to  come. 

II.  Peculiarities  of  style  and  even  of  content  are  in 
marked  contrast  with  the  acknowledged  Pauline  Epistles. 
These  variations  have  been  greatly  exaggerated,  and, 
it  will  be  confessed,  much  depends  here  upon  the  sub- 
jective taste  of  the  critic.  No  test  of  literature  is  so 
uncertain  and  illusory  as  that  of  language  and  style. 
Under  changed  circumstances  writers  change  their  forms 
of  thought  and  modes  of  expression,  Thi:  force  of  this 
objection  maybe  estimated  by  the  contradictions  of  those 


IN  TR  OD  UC  TION.  X  l 

who  make  it.  Schleiermacher  and  Neander  find  2 
Timothy  and  Titus  quite  Pauline  in  thought,  logical 
treatment  and  general  style,  but  not  i  Timothy.  De- 
Wette,  on  the  other  hand,  who,  with  Baur,  accepts  the 
Pauline  authorship  of  neither,  charges  the  want  of  sense 
and  connection  discovered  by  Schleiermacher  to  his  own 
imperfect  acquaintance  with  the  style.  There  is  cer- 
tainly not  sufficient  contrast  with  the  composition  and 
subject-matter  of  his  other  epistles  to  disprove  Paul's 
authorship  of  these  three. 

III.  The  impossibility  of  historically  fitting  the  date  of 
these  Epistles  into  the  period  of  Paul's  life  covered  by  the 
Acts.  The  personal  notices  cannot  be  made  to  coincide 
with  the  well-known  data  concerning  the  Apostle.  But 
the  salient  point  of  this  difificulty  is  due  to  the  assump- 
tion that  Paul  never  came  forth  from  his  Roman  impris- 
onment with  which  the  Acts  close.  For  this  there  is  no 
warrant.  The  Acts  do  not  claim  to  give  a  complete 
biography  of  Paul.  And  apart  from  these  Epistles  there 
are  good  grounds  for  the  hypothesis  of  Paul's  acquittal,, 
his  resumption  of  missionary  labors  and  a  second  impris- 
onment, evidences  which  though  not  positive  are  con- 
clusive to  notable  critics  who  reject  the  genuineness 
of  the  Pastoral  Epistles.  This  hypothesis  strongly  cor- 
roborated by  internal  evidences,  removes  all  diflfiiculties 
and  fixes  the  date  of  i  Timothy  and  Titus  after  the  first 
imprisonment,  and  2  Timothy  during  a  second  imprison- 
ment. 

Genuineness. 

While  those  who  impugn  the  Pauline  authorship  admit 
that  they  have  no  positive  evidence  of  a  later  authorship, 
we  have  ample  positive  proofs  of  the  apostolic  origin  of 
these  Epistles  which  no  critical  doubts  suffice  to  overturn. 


Xll  INTRODUCTION. 

They  are  found  in  the  Peshito  and  in  the  Canon  of 
Muratori,  both  dating  from  the  second  century.  Eusebius 
catalogues  them  among  unquestioned  Pauline  produc- 
tions. We  have  apparent  citations  from  them  or  refer- 
ences to  them  in  the  earliest  Fathers,  showing  as  much 
familiarity  with  them  as  with  Paul's  other  epistles.  In 
fact,  no  other  portion  of  the  N.  T.  is  better  attested  ex- 
ternally, and  "  there  are  in  fact  no  external  grounds  for 
doubting  their  genuineness."  Their  very  early  date  is 
also  proved  internally  by  the  synonymous  use  of  bishop 
and  presbyter,  and  by  the  mention  of  twenty-two  differ- 
ent names  in  the  three  Epistles.  Since  DeWette  pro- 
poses A.  D.  90  as  the  date  of  their  composition,  these 
persons,  or  at  all  events  their  friends,  would  certainly  have 
exposed  such  an  alleged  forgery. 

There  may  be  difificulties  in  proving  Pauline  author- 
ship, but  there  are  immensely  greater  difificulties  con- 
fronting the  hypothesis  of  a  forger  producing  at  a  later 
period  three  such  epistles,  and  palming  off  his  own  work 
as  that  of  the  great  Apostle's. 

Occasion  for  these  Epistles. 

The  design  of  i  Timothy  is  well  stated  by  McClintock 
and  Strong  to  be  "  partly  to  instruct  Timothy  in  the 
duties  of  that  ofifice  with  which  he  had  been  intrusted; 
partly  to  supply  him  with  credentials  to  the  churches 
which  he  might  visit ;  and  partly  to  furnish  through  him 
guidance  to  the  churches  themselves."  The  Epistle  to 
Titus  has  the  same  general  character.  2  Timothy  was 
obviously  written  for  the  purpose  of  encouraging  Timothy 
to  faithfulness  alike  in  the  Christian  life  and  in  his  of- 
ficial calling,  and  conveying  also  the  Apostle's  desire  for 
his  presence  with  him  as  early  as  practicable. 


ANNOTATIONS 

ON  THE 

FIRST  EPISTLE  TO  TIMOTHY 


BY 

EDMUND  J.  WOLF 


CHAPTER  I. 

I,  2.  Paul,  an  apostle  of  Christ  Jesus  according  to  tlie  commandment  of 
God  our  Saviour,  and  Christ  Jesus  our  hope;  unto  Timothy,  my  true  child 
in  faith  :  Grace,  mercy,  peace,  from  God  the  Father  and  Christ  Jesus  our 
Lord. 

Paul  .  .  .  Christ  Jesus.  (Cf.  2  Cor.  i.  ;  Eph.  i.  ; 
Col.  i. ;  Philem.)  Solemn  official  title  for  an  official 
document.  There  are  slight  variations  in  the  super- 
scriptions of  Paul's  epistles.  The  commandment.  (Tit. 
i.  3  ;  Rom.  xvi.  26.) 

Instead  of  this  i  Cor.,  2  Cor.,  Eph.,  Col.,  2  Tim., 
havt  "  by  the  will  of  God."  The  commandment  is  the 
result  and  expression  of  the  will.  Paul  is  conscious  of 
the  apostolate  having  been  enjoined  upon  him,  and  he 
refers  to  the  particulars  of  his  call  in  order  to  enforce 
his  admonitions  by  incontrovertible  divine  authority. 
God  our  Saviour.  In  the  pastoral  epistles  and  in  O.  T. 
"Saviour"  is  applied  to  God,  whose  infinite  love  or- 
dained salvation  through  His  Son  (ii.  3  ;  iv.  10  ;  Tit. 
i.  3;  ii.  10;  iii.  4;  cf.  Is.  xlv. ;  xv.  21  ;  xii.  2).  Else- 
where in  N.  T.  it  generally  characterizes  Christ  (Eph. 
V.  23 ;  Phil.  iii.  20).  To  "  God  our  Saviour "  corre- 
sponds Christ  Jesus  our  hope,  "  one  of  those  rich  ex- 
pressions which  lose  their  power  and  beauty  in  any  para- 
phrase "  (Col.  i.  27;  Eph.  ii.  14;  John  xi.  25).  "  Christ 
Jesus"  is  both  the  foundation  and  the  object  of  our 
hope,  its  living  centre  and  its  essence.  In  and  through 
Him  is  realized  the  Christian  hope  of  salvation.  True 
child  in  faith,  or  in  the  faith    (i    Cor.  iv.    14-17  ;  Gal. 

3 


4  FIRST  EPISTLE  TO  TIMOTHY.  [1.1,2. 

iv.  19),  Paul  was  the  father  of  those  who  through  his 
preaching  had  been  regenerated  by  the  Holy  Ghost. 
So  Timothy  may  have  become  a  believer  through  Paul, 
but  there  are  no  direct  proofs  of  this,  since  Timothy  was 
a  disciple  when  Paul  met  him  at  Lystra  (Act  xvi.  i). 
That  he  was  a  pupil  of  Paul  and  tenderly  endeared  to 
him  as  a  trusty  companion,  is  well  known,  and  Paul  may 
simply  emphasize  the  bond  by  which  Timothy  is  united 
to  him  so  as  to  strengthen  his  authority.  "  True," 
versus  the  false  teachers,  expresses  the  genuineness  and 
reality  of  the  relation  which  subsisted  between  them, 
not  in  the  flesh,  but  in  the  faith,  in  the  spiritual  life 
(Tit.  i.  4).  Grace,  mercy,  peace.  Excepting  in  the 
pastoral  epistles  and  2  John  3,  this  form  of  salutation 
does  not  occur.  See  i  and  2  Cor.,  Gal.,  Eph.,  etc. 
(Cf.  however,  Gal.  vi.  16  ;  Jud.  2  ;  2  Cor.  xiii.  14.)  This 
intercessory  prayer  is  wont  to  name  only  grace  and 
peace,  or  love,  but  mercy  fills  the  Apostle's  mind  through 
this  entire  epistle,  breathing  doubtless  his  affectionate 
personal  interest  in  Timothy.  Some  find  but  one  gift 
in  the  threefold  expression,  with  this  difference  :  Grace 
points  principally  to  its  origin,  mercy  to  its  impelling 
cause,  peace  to  its  essence.  V.  O.  calls  "  grace  the 
highest  good  for  the  guilty,  mercy  for  the  suffering, 
and  peace  for  the  struggling  disciple  of  the  Lord." 
He  recognizes  in  this  threefold  chord  "all  the  spiritual 
gifts  which  the  Christian  should  ask  for  himself  and  his 
brethren."  From  God  .  .  .  our  Lord.  All  gracious 
gifts  flow  from  Christ  Jesus  as  they  do  from  God  the 
Father.  The  well-spring  pours  the  water  of  life  through 
the  stream.  Christ  is  the  official  title,  Jesus,  the  name 
of  the  historic  person. 

3,  4.     As  I  exhorted  thee  to  tarry  at  Ephesus,  when  I   was  going  into 
Macedonia,  that  thou  mightest  charge  certain  men  not  to  teach  a  different 


I.  3,  4.]  CHAPTER  I.  5 

doctrine,  neither  to  give  heed  to  fables  and  endless  genealogies,  the  which 
minister  questionings,  rather  than  a  dispensation  of  God  which  is  in  faith ; 
so  do  I  flow. 

An  imperfect  sentence,  which  leaves  the  conclusive 
clause  to  be  supplied.  Some  find  it  given  in  5,  or  12,  or 
18,  or  19.  Others  add  after  "  Macedonia ""  so  do." 
Others,  like  the  text:  ''  So  do  I  now  also,"  making  the 
apodosis  similar  in  form  and  substance  to  the  protasis. 
Paul  had  already,  before  leaving  Ephesus,  requested 
Timothy  to  tarry  there  in  the  interests  of  the  Church, 
and  he  now  proceeds  anew  in  the  same  line  (cf.  ii.  i)  to 
admonish  him  of  the  design  of  his  being  left  at  Ephesus, 
namely,  to  counteract  the  teachers  who  were  producing 
strife  and  not  promoting  Christian  living.  In  Tit.  i.  5,  as 
here,  omitting  the  usual  expression  of  thanksgiving,  Paul 
begins  with  a  reminder  of  a  previous  commission  to  the 
person  addressed,  and  of  the  purpose  of  the  epistle  to 
give  further  directions  for  its  execution.  Exhorted  ^  thee. 
The  friendly  spirit  of  Paul  does  not  command  his  helpers 
(2  Cor.  viii.  6;  ix.  5;  xii.  18).  The  exception  (Tit.  i.  5) 
"  was  probably  suggested  by  the  specific  instructions 
which  follow  the  general  order."  When  .  .  .  into 
Macedonia.  Ellic.  :  "  There  is  confessedly  great  diffi- 
culty in  harmonizing  this  historical  notice  with  those 
contained  in  the  Acts."  So  grave  are  the  objections  to 
other  hypotheses  that  numerous  expositors  place  this 
journey  after  Paul's  first  imprisonment  at  Rome,  conse- 
quently beyond  the  period  covered  by  the  Acts.  That 
.  .  .  charge,  forbid,  a  stronger  word  than  exhort  (i  Cor. 
vii.  10;  xi.  17  ;  2  Thess.  iii.  4,6,  10,  12),  a  term  that 
carries  with  it  authority.  Certain  men,  indefinite.  (Cf. 
6,  19;  iv.    I  ;  V.    15  ;  2  Tim.  ii.  18.)     Timothy  knew  well 

1  irapaKa'/M  is  used  by  Paul  above  fifty  times,  and  with  divers  shades  of 
meaning. 


6  FIRST  EPISTLE  TO  TIMOTHY.  [i- 3,  4- 

enough  who  they  were.  They  had  hardly  become  a  dis- 
tinct school  or  a  numerous  organized  party.  He  was  to 
enjoin  them  strenuously  and  emphatically  not  to  teach 
a  different  doctrinei  than  that  which  the  Apostle  had 
delivered  to  them.  This  was  the  purpose  both  of  Timo- 
thy's remaining  at  Ephesus  and  of  Paul's  dictating  this 
letter.  Timothy  was  not  only  to  interdict  deviations 
from  Gospel  teaching,  but  also  the  embracing  of  fables 
and  endless  genealogies.^  Some  take  this  as  synonymous 
with  the  foregoing  clause,  showing  in  what  the  "  different 
doctrine "  consisted.  Fables,  lit.  myths  (iv.  / ;  2  Tim. 
iv.  4  ;  Tit.  i.  14),  a  term  commonly  used  for  false  repre- 
sentations concerning  the  deity.  By  some  allegorical 
interpretations  of  the  law  are  understood,  or  traditional 
additions  to  it,  or  divine  mysteries  handed  down  through 
the  elders.  The  reference  of  these  myths  to  the  Gnostic 
orders  of  ^ons,  the  germs  of  which  must  have  existed 
very  early,  Ellicott  repudiates  on  the  ground  that  in 
Tit.  i.  14  the  myths  are  called  "  JevVish,"  and  in  Tit.  iii.  9 
the  **  genealogies  "  are  connected  with  strifes  about  the 
law,  indicating  that  the  reference  here  must  also  be  to 
something  purely  Jewish,  while  the  Gnostic  emanation 
theory  had  a  heathen  origin.  Hence :  ''  Rabbinical 
fables  and  fabrications  whether  in  history  or  doctrine." 
He  admits,  however,  that  these  "wilder  speculations" 
were  very  probably  combined  with  the  genealogies.  The 
latter  are  generally  understood  as  more  precisely  defining 
the  myths.  The  Gnostic  genealogies,  it  is  well  known, 
were  interminable,  having  no  natural  or  necessary  con- 
clusion.    The    which  ...  in    faith,    lit.  :    inasmuch   as 

i  tTtpo&LdacKoKkiv,  vi.  3.  V.  O. :  "indicates  the  strange  elements  tliat  may 
mingle  with  the  teaching  of  the  Gospel,  and  easily  assume  a  cliaracter 
hostile  to  it."     Acts  xx.  29;  Heb.  xiii.  9;  2  Cor.  xi.  4;  Gal.  i.  6. 

2  Trpocex^'^j  iv.  i ;  Tit.  i.  14;  Acts  i.  16,  includes  the  sense  of  approval. 


I.  3,  4.]  CHAPTER  I.  y 

they  minister.  The  objection  to  "  a  different  doctrine," 
etc.,  is  not  that  it  is  fundamentally  opposed  to  the  gospel, 
but  that  it  supplies  material  for  controversy  rather  than 
a  saving  knowledge  of  the  economy  of  grace.  These 
"myths  "give  occasion  to  useless  and  foolish  question- 
ings (vi.  4 ;  Tit.  iii.  9),  are  productive  only  of  contention 
and  strife,  and  therefore  essentially  hostile  to  pure  doc- 
trine. They  exercise  the  understanding,  but  have  noth- 
ing for  the  heart.  It  is  the  teachers  of  such  things  that 
Timothy  is  to  interdict.  They  do  not  set  forth  a  dis- 
pensation of  God,  "  the  scheme  of  salvation  designed  by 
God,"  which  is  specifically  the  office  of  a  Christian 
preacher  (Eph.  i.  10;  iii.  2;  Col.  i.  25).  In  faith. 
Abstruse  questions  have  no  bearing  upon  faith,  but  the 
divine  dispensation  of  grace  is  principally  directed  to 
faith  as  its  sphere  of  action  ;  faith,  which  is  nothing  less 
than  the  living  surrender  of  the  mind  to  this  saving  dis- 
pensation. 

5-1 1.  But  the  end  of  the  charge  is  love  out  of  a  pure  heart  and  a  good 
conscience  and  faith  unfeigned :  from  which  things  some  having  swerved 
have  turned  aside  unto  vain  talking;  desiring  to  be  teachers  of  the  law, 
though  they  understand  neither  what  they  say,  nor  whereof  they  confi- 
dently affirm.  But  we  know  that  the  law  is  good,  if  a  man  use  it  lawfully, 
as  knowing  this,  that  law  is  not  made  for  a  righteous  man,  but  for  the  law- 
less and  unruly,  for  the  ungodly  and  sinners,  for  the  unholy  and  profane, 
for  murderers  of  fathers  and  murderers  of  mothers,  for  manslayers,  for 
fornicators,  for  abusers  of  themselves  with  men,  for  men-stealers,  for  liars, 
for  false  swearers,  and  if  there  be  any  other  thing  contrary  to  the  sound 
doctrine ;  according  to  the  Gospel  of  the  glory  of  the  blessed  God,  which 
was  committed  to  my  trust. 

But  the  end  .  .  .  unfeigned.  In  adversative  relation 
to  4,  in  direct  contrast  with  the  upshot  of  the  myths,  etc., 
the  Gospel  is  essentially  a  practical  matter,  aimed  at  a 
man's  life,  designed  to  promote  love,  conscientiousness 
and  genuine  faith.     The  charge,^  the  practical  teaching 

1  TrapayyeAia  iv.  ii;  v.  7 ;  vi.  13,  17. 


8,  FIRST  EPISTLE  TO  TIMOTHY.  [i-  5-11. 

versus  the  speculative  myths,  "  doctrine  in  a  preceptive 
form."  Thay.  :  "the  Christian  doctrine  relative  to  right 
living."  The  Gospel  requires  of  its  subjects  a  certain 
walk.  This  is  its  end,  intent  and  scope  (Rom,  x.  4).  Its 
ultimate  aim,  its  one  requirement,  is  love,  which  is  the 
fulfilling  of  the  law,  and  which  is  the  outflow  from 
a  pure  heart,  and  a  good  conscience  and  faith  unfeigned. 
How  sadly  the  errorists  have  deviated  from  this  single 
and  lofty  aim  !  How  different  the  fruit  of  their  fables 
from  the  object  of  the  economy  of  faith  !  (2  Tim.  ii.  23.) 
Love  here,  as  always  in  the  N.  T.  when  the  specific  object 
is  not  indicated,  is  the  love  to  one's  neighbor.  Its  source 
is  now  portrayed.  In  contrast  with  the  questionings 
Vv'hich  occupy  only  the  intellect,  love,  the  bond  of  per- 
fectness,  the  end  of  "  the  charge,"  issues  from  the  heart, 
the  innermost  centre  of  man,  the  seat  of  his  affections, 
thoughts  and  spiritual  activities.  (Luke  x.  27  ;  Matt.  xxii. 
'^j).  And  it  is  the  effect  of  the  Gospel  to  make  this  in- 
ward spring  pure  from  all  selfish  and  evil  desires  (i  Pet. 
i.  22  ;  I  Cor.  xiii.  5).  Love  springs,  however,  not  only 
from  a  pure  heart,  but  also  from  a  good  conscience  (19; 
I  Pet.  iii.  16;  Heb.  xiii.  18;  cf.  i  Tim.  iii.  9;  2  Tim.  i.  3). 
Crem.  :  "  A  conscience  troubled  with  no  guilt,  as  well  as 
a  conscience  freed  from  guilt."  A  "  pure  heart  "  has  ex- 
perienced purification,  a  good  conscience  knows  the  love 
of  God  and  has  thereby  been  moved  to  show  love  to 
others.  Love  really  flows,  therefore,  from  a  good  con- 
science, "  the  consciousness  of  inward  harmony  with 
God."  Faith,  "  though  last  in  the  enumeration,  is  really 
first  in  point  of  origin  "  (Ellic).  As  it  purifies  the 
heart  (Acts  xv.  9;  i  Pet.  i.  22),  so  it  also  effects  a  good 
conscience.  The  interblending  and  interaction  of  faith, 
conscience  and  the  heart,  exhibit  the  organic  character 
of  Christianity.     Unfeigned.     (2  Tim.  i.  5  ;  Rom.  xii.  9.) 


I.  5-1 1.]  CHAPTER  I.  9 

There  may  be  a  hint  at  the  pretended  faith  of  the  false 
teachers,  as  well  as  at  their  evil  conscience  in  leading 
men  away  from  the  love  which  marks  the  Christian  life 
(19;  iv.  2). 

At  all  events  5  "  forms  an  easy  and  natural  transition 
to  6  f.,  where  the  errors  of  the  false  teachers  are  more 
particularly  specified  "  (Ellic).  From  which  things, 
the  three  Christian  virtues  just  named,  from  which 
brotherly  love  emanates.  Having  failed  of  these  qualities 
which  make  for  the  proper  goal  of  evangelical  teach- 
ing, having  swerved,^  strayed  from  the  original  course 
directed  toward  the  right  end,  the  result  is  that  some^  have 
turned  aside  to  a  false  aim.  The  end  reached  by  this 
change  of  direction  is  vain  talking,  hollow  speech,  mean- 
ingless verbiage,  which  contributes  nothing  to  the  kind- 
ling of  love.  How  would-be  spiritual  guides  fail  of  the 
true  end  of  all  preaching,  especially  by  a  false  view  of 
the  law  and  an  unevangelical  application  of  it  !  Such 
misuse  of  the  Mosaic  law  weakens  and  perverts  the 
Gospel.  Hence  Paul's  never-flagging  opposition  to  legal- 
ism as  in  irreconcilable  conflict  with  Christian  truth  and 
freedom.  Desiring  to  be.  This  defines  more  exactly  the 
character  of  those  who  have  got  away  from  the  right 
course.  They  sought  to  interpret  and  apply  the  law 
like  veritable  Jewish  doctors,  proceeding  to  the  length  of 
imposing  arbitrary  commands  (Tit.  iii.  9).  These  errorists 
are  the  same  as  those  occupied  with  "  fables,"  etc.,  4,  not 
the  well-known  Judaizers  towards  whom  Paul  directed 
much  greater  severity.  They  were  doubtless  also  still 
within  the  fold,  Ellic.  :  "  the  Mosaic  law  was  clearly 
used  by  the  false  teachers  on  grounds  essentially  differ- 
ing from  those  taken  up  by  the  Judaists,  and  in  a  way 
which  betrayed  their  thorough  ignorance  of  its  principles." 

1  aaroxiiv,  vi.  21  ;   2  Tim.  ii.  8.  ^  Tive^,  Ttalv,  3. 


O 


lO  FIRST  EPISTLE  TO  TIMOTHY.  [i- 5-ii- 

Though  they  understand  neither.  Thei  r  qualifications  are 
in  sharp  contrast  with  their  assumptions  and  their  solemn 
asseverations.  Their  ignorance  stands  out  on  two  points  : 
what  and  whereof  refer  to  different  subjects,  the  former 
to  their  own  opinions,  vagaries,  which  they  harp,  the 
latter  to  the  objective  basis  or  material  concerning  which 
they  made  their  confident  affirmations.^  Their  own 
utterances  they  do  not  understand,  still  less  the  essence 
and  purpose  of  the  law,  regarding  which  their  assertions 
are  so  positive.  Hence  the  Apostle  proceeds  (8  ff.)  to 
state  the  true  object  of  the  law.  The  entire  Mosaic 
law,  or  O.  T.  dispensation,  is  always  to  be  understood, 
where  Paul  speaks  of  the  law  in  general.  It  is  good, 
provided  a  man  use  it  lawfully ,2  i.  e.  in  accordance 
with  its  design,  which  design  is  expressed  in  8  and  9. 
We  know  (Rom.  iii.  19  ;  vii.  14  ;  viii.  28),  is  not  a  con- 
tradiction but  an  admission  of  what  the  errorists  claim 
for  the  law,  but  with  a  limitation — a  right  use  of  it.  All 
good  things  are  liable  to  abuse.  And  the  usefulness  and 
intrinsic  excellence  of  the  law  are  not  annulled  by  the 
improper  use  to  which  men  apply  it.  If  a  man,  i.  e.  a 
teacher.  The  subject  is  not  conformity  to  the  require- 
ments of  the  law,  but  the  legitimate  use  of  it  in  public 
teaching,  its  treatment  agreeably  to  its  nature  and  in- 
tent. The  law  was  not  designed  for  the  development  of 
moral  perfection,  for  which  the  errorists  doubtless  pre- 
tended to  use  it, — Christian  character  has  its  spon- 
taneous and  free  growth  under  grace,  not  under  the  law 
— it  is  not  made  (ordained)  for  a  righteous  man,  any 
competent  teacher  who  desires  to  use  it  rightly  may  be 
assumed  as  knowing  ^  this,  but  for  the  lawless  and  un= 
ruly.     The    legitimate   application  of  the  law  is  to  this 

1  (halieliaiov/iat.  Tit.  iii.  8.  ^  vojxoc,  vo/ul/uuc 

•3  euVjc,  considering,  goes  with  r^f. 


I.  5-II.]  CHAPTER  I.  II 

class,  not  to  Christians.  Here  lay  the  mistake  of 
those  false  teachers,  who  undoubtedly  supplemented  the 
Gospel  with  legal  requirements,  using  the  law  as  an  in- 
strument for  promoting  the  righteousness  of  believers. 
Law  without  the  article  like  a  righteous  man  may  be 
taken  in  a  general  sense.  What  is  predicated  of  it  is 
true  of  every  code.  Its  restraints  and  penalties  are  not 
enacted  for  him  who  from  principle  conforms  to  the 
right.  However,  the  mention  of  "the  Gospel,"  ii,  as 
well  as  the  context,  seems  to  require  "  a  righteous  man  " 
^=one  justified  by  grace.  "  A  righteous  man "  in  the 
abstract  is  one  who  is  moral,  agreeably  to  the  require- 
ments of  the  law  in  contrast  with  "  the  lawless  and  un- 
ruly," but  in  reality  no  flesh  is  justified  by  the  works  of 
the  law  (Gal.  iii.  lo  ;  Rom.  vi.  14),  and,  therefore,  strictly 
speaking  "  a  righteous  man  "  is  one  made  righteous  by 
faith.  Not  for  such  (Rom.  vi.  14;  Gal.  v.  18),  but  for 
the  very  opposite  class  is  law  provided,  not  to  bring  the 
converted  to  greater  perfection  than  is  practicable  with 
the  Gospel  alone,  but  to  control  and  to  punish  the  un- 
converted, the  impious,  the  abandoned.  Evil-doers  are 
the  proper  subjects  of  law,  and  a  graphic  and  revolting 
enumeration  of  these  follows,  first  in  their  general 
features,  then  in  an  exhibit  of  the  special  characteristics 
of  the  vilest  types,  so  as  to  expose  the  absurdity  of  bind- 
ing on  the  regenerate  the  law  ordained  for  the  very 
worst  elements  of  society.  The  general  types  are  first 
presented  in  pairs,  "  for  the  purpose  of  strengthening  in 
each  case  the  same  idea."  The  lawless  1  and  unruly 
come  fittingly  first,  since  they  express  the  most  direct 
opposition  to  the  law,  the  former  implying  more  a  passive, 
utter  disregard  of  law,  the  latter  a  more  active  violation 
of  it,  a  refractory  refusal  to  submit  to  law  (Tit.  i.  6,  10). 

1  I'tl/zof,  avo[iot,  I  Cor.  ix.  21  ;  Rom.  ii.  14;   Luke  xxii.  37;   Tit.  ii.  14. 


12  FIRST  EPISTLE  TO   TIMOTHY.  [i- S-n. 

The  ungodly  and  sinners=godless  and  gross  sinners. 
While  the  first  brace  points  to  violation  of  law  in  general, 
the  second  refers  more  directly  to  the  hostile  attitude 
toward  God.  The  two  epithets  are  synonymous  and  are 
connected  elsewhere  (i  Pet.  iv.  i8;  Prov.  xi.  13),  the 
former  signifying  not  only  to  be  without  fear  of  God, 
but  also  "  to  practise  the  opposite  of  what  the  fear  of 
God  demands,"  to  act  impiously,  to  be  a  defiant  trans- 
gressor. (Cf.  Rom.  iv.  5  ;  v.  6 ;  Tit.  ii.  12.)  The  unholy 
and  profane,  also  synonyms  (2  Tim.  iii.  2  ;  Heb.  xii.  16), 
denoting  a  want  of  inner  purity,  opposition  to  what  is 
holy.  Both  the  first  and  second  conceptions  are  blended 
in  the  third,  the  irreligious  and  profane  "  being  alike 
despisers  of  the  Holy  God  and  His  holy  law"  (V.  O.). 
Paul  proceeds  to  give  in  detail  certain  specimens  of  these 
general  classes  who  are  the  objects  of  law,  employing 
again  strong  terms  expressive  of  extreme  moral  turpi- 
tude. While  those  three  pairs  of  wickedness  represent 
especially  men's  hatred  of  God  as  shown  by  their  opposi- 
tion to  His  law,  their  destitution  of  His  fear,  and  their 
absolute  disdain  of  Him,  those  now  characterized  repre- 
sent men's  wicked  relation  to  their  fellow-men.  The  order 
of  the  second  table  of  the  law  is  evidently  kept  in  mind. 
For  murderers  .  .  .  "Smiters  of  father  and  mother" 
is  a  better  rendering,  those  who  grossly  abuse  their 
parents  (Exod.  xxi.  15  ;  Lev.  xx.  9),  violating  the  first 
command  with  promise.  Manslayers,  those  who  violate 
the  Fifth  Commandment  ;  for  fornicators  .  .  .  with 
men,  those  guilty  of  violating  the  Sixth  Commandment, 
the  former  with  females,  the  latter  with  males  (Rom. 
i.  27 ;  I  Cor.  vi.  9),  natural  and  unnatural  crime ;  for 
manstealers,  kidnappers.  Ellic.  :  "  a  repulsive  and 
exaggerated  violation  of  the  Eighth  (seventh)  Command- 
ment," a  crime  common  among  the  Greeks  who  stole 


I.  5-1 1.]  CHAPTER  I.  13 

children  to  sell  them,  but  especially  forbidden  by  the 
Mosaic  law  (Exod.  xxi.  16  ;  Dcut.  xxiv.  7),  and  punished 
with  death.  For  liars,  for  false  swearers  (perjurers), 
those  who  by  violence  to  the  truth  break  the  Eighth 
Commandment,  the  former  by  speaking  falsehood,  the 
latter  by  either  violating  an  oath  or  deliberately  taking  a 
false  oath  (Lev.  xix.  12).  After  an  enumeration  of  the 
basest  vices  and  crimes,  apparently  exhausting  the  com- 
pass of  human  wickedness,  yet  realizing  that  all  forms  of 
sin  had  not  been  specified,  Paul  adds,  and  if  there  be 
any  other  thing  contrary  to  the  sound  doctrine,  a  thrust 
at  the  errorists  who,  by  teaching  "a  different  doctrine" 
(3),  really  placed  themselves  within  the  scope  of  the  law. 
Doubtless  they  needed  it  and  were  exposed  to  its  penal- 
ties. The  clause  covers,  of  course,  all  forms  and  mani- 
festations of  life  which  are  incompatible  with  the  sound 
doctrine.  This  is  one  of  the  characteristic  expressions  of 
the  pastoral  epistles  (vi.  3  ;  2  Tim.  i.  13  ;  iv.  3  ;  Tit.  i.  9, 
13  ;  ii.  1,2,  8).  "  Sound  "  may  mean  healthy,  healthful  or 
health-producing  (cf.  Is.  i.  5,  6),  free  from  unwholesome, 
corrupting  or  poisonous  germs  (iv.  6  ;  vi.  3  ;  cf.  2  Tim. 
ii.  17).  V.  O.  contrasts  "  the  Christian  teaching  in  gen- 
eral in  its  inner  soundness  "  with  the  vain  talking  of  the 
heretics  (6).  Ellic.  finds  "  a  clear  and  suggestive  con- 
trast with  the  sickly  (vi.  4)  and  morbid  (2  Tim.  ii.  17) 
teaching  of  Jewish  gnosis."  According  to  the  gospel, 
etc.,  relates  to  the  entire  foregoing  line  of  thought  (9, 
10),  in  regard  to  the  design  of  the  law,  a  subject  here- 
with brought  to  its  close.  Paul's  position  about  the  law 
and  its  application  coincides  with  the  principles  of  the 
Gospel,  which  is  the  proper  judge  of  the  right  use  of  the 
law.  It  is  not  a  matter  of  his  own  fancy  or  personal 
judgment,  but  it  is  a  matter  of  revelation,  it  has  the 
sanction  of  the  most  exalted  and  most  majestic  author- 


14  FIRST  EPISTLE  TO  TIMOTHY.  [i-  S-H- 

ity,  the  gospel  of  the  glory  i  of  the  blessed  God,     The 

Gospel  possesses,  as  its  especial  and  chief  substance,  the 
divine  glory.  It  is  not  only  a  Gospel  of  grace  but  of 
glory,  alike  in  the  sufferings  and  in  the  power  of  Christ, 
it  is  the  expression  of  the  glory  peculiar  to  and  imma- 
nent in  God  (2  Cor.  iv.  4  ;  Rom.  ix.  23  ;  Eph.  iii.  16),  the 
blessed  God.  This  attribute  of  God  (vi.  15)  still  further 
exalts  the  conception  of  the  glory  revealed  in  the  Gospel, 
it  is  the  glory  of  Him  who  has  infinite  blessedness  and 
whose  prerogative  it  is  to  dispense  it  to  us  through 
grace.  Which  (the  Gospel)  was  committed  to  my  trust,^ 
better  :  with  which  I  was  entrusted,  with  emphasis  on 
"  I."  Having  by  a  specific  act  received  the  Gospel  as  a 
trust  (Rom.  ii.  16),  Paul  asserts  his  warrant  to  speak  on 
the  subject  as  over  against  those  who  hold  a  "  different 
doctrine  "  (3).  Certainly  stress  is  also  laid  on  the  nor- 
mative and  exclusive  authority  of  the  Gospel  to  define 
the  purpose  of  the  law.  The  mention  of  his  personal 
relation  to  the  Gospel  (11)  constrains  Paul  to  linger  on 
the  never-to-be-forgotten  occurrence  when  this  relation 
was  brought  to  pass.  His  mission  and  the  mercy  of  God 
which  he  personally  experienced,  his  prerogative  and  his 
pardon,  are  not  only  inseparable  themes  in  his  mind,  call- 
ing for  profound  gratitude  (12),  but  the  latter  furnishes 
an  incontrovertible  sanction  to  the  former,  while  it 
demonstrates  to  all  both  the  divine  forgiveness  and  the 
transforming  power  of  grace  lodged  in  the  Gospel. 
Verily  it  is  the  Gospel  of  God's  glory. 

The  following  passage,  instead  of  being  a  digression, 
casts  a  strong  light  both  on  the  character  of  the  Gospel 
versus  the  legalistic  heresies  he  was  opposing,  and  on  his 
absolutely  indefeasible  warrant  to  speak  as  over  against 
the  ignorance  and  the  uncertainty  of  the  errorists  (7). 
^  Gen.  of  the  contents.  "^  eTriffTivOEv  (aor.);  Tit.  i.  3. 


I.  12-17.]  CHAPTER  I.  15 

Paul's  appeal  to  consciousness  is  final.  His  own  history 
points  out  with  absolute  certitude  the  distinction  between 
the  law  and  the  Gospel  and  accredits  his  authority.  The 
former  works  condemnation,  the  latter  forgiveness,  their 
respective  effects  being  opposites.  The  errorists  in  their 
aim  to  bring  Christians  under  the  bondage  of  the  law, 
twaddle  about  fruitless  speculations,  but  the  power  of 
the  Gospel  is  magnified  when  it  transforms  the  chief  of 
sinners  into  a  servant  of  Christ. 

12-17.  I  thank  him  that  enabled  me,  even  Christ  Jesus  our  Lord,  for 
that  he  counted  me  faithful,  appointing  me  to  his  service ;  though  I  was 
before  a  blasphemer,  and  a  persecutor,  and  injurious:  howbeit  I  obtained 
mercy,  because  I  did  it  ignorantly  in  unbelief;  and  the  grace  of  our  Lord 
abounded  exceedingly  with  faith  and  love  which  is  in  Christ  Jesus.  Faith- 
ful is  the  saying,  and  worthy  of  all  acceptation,  that  Christ  Jesus  came  into 
the  world  to  save  sinners ;  of  whom  I  am  chief :  howbeit  for  this  cause  I 
obtained  mercy,  that  in  me  as  chief  might  Jesus  Christ  shew  forth  all  his 
longsuffering,  for  an  ensample  of  them  which  should  hereafter  believe  on 
him  unto  eternal  life.  Now  unto  the  King  eternal,  incorruptible,  invisible, 
the  only  God,  be  honour  and  glory  for  ever  and  ever.     Amen. 

Profound  thanksgiving  is  due  to  Him  that  enabled  ^  me, 
endued  me  with  power  (empowered?)  adequate  for  the 
functions  and  trials  of  the  apostleship.  Christ  Jesus.  The 
strength  for  this  ministry  proceeded  from  the  same  Lord 
who  appointed  him  to  it,  for  that  he  counted  mefaithful,^ 
etc.  It  is  implied  that  he  is  moved  to  gratitude  in  view 
of  the  strength  he  had  received  from  on  high,  but  it  is 
stated  especially  in  view  of  the  confidence  manifested 
toward  him  by  the  Lord  Jesus  in  the  act  of  taking  him 
into  His  service.^  Only  one  deemed  "  faithful"  is  ap- 
pointed to  service  (i  Cor.  vii.  25  ;  iv.  2).  That  one  is  trusty 
is  the  first  condition  of  being  entrusted  with  service — 

1  EvSvvafiuu,  2  Tim.  ii.  i ;  iv.  17  ;   Rom.  iv.  20;  Eph.  vi.  10;   Phil.  iv.  13. 

2  nUJTdv,  Cf.  ktTL<JTEvtiT]V,    II. 

8  SiaKovia,  Rom.  xi.  13;  Eph.  iii.  7;  Col.  i.  23. 


i6  FIRST  EPISTLE   TO   TIMOTHY.  [i.  12-I7. 

here  the  service  of  preaching  the  Gospel  anci  the  care  of 
the  churches.  That  the  omniscient  Head  of  the  Church 
committed  to  him  this  high  and  holy  office  is  the  most 
striking  proof  of  the  confidence  reposed  in  him  that  he 
would  prove  "  faithful."  Though  I  was  before  .  .  .  This 
confidence  is  the  more  surprising  and  the  grounds  for 
thanksgiving  the  greater  in  view  of  his  former  bitter 
violent  opposition  to  the  Lord,  which  had  justly  forfeited 
every  possibly  favor  from  Him.  How  immeasurably  the 
grace  of  Christ  is  magnified  when  He  takes  into  service 
one  who  had  heaped  upon  Him  blasphemy,  persecution 
and  derision.  A  blasphemer,  one  uttering  abusive  and 
vilifying  language ;  a  persecutor,  one  showing  his  hatred  by 
acts  of  violence  (Acts  viii.  3  ;  ix.  i  ;  xxii.  4 ;  xxvi.  9-1 1  ;  Gal. 
i.  13,  23).  Injurious.^  This  translation  misses  the  climax 
and  is  by  no  means  an  equivalent  for  the  original==con- 
tumelious,  insolent,  "the  abuse  springing  from  arrogance 
and  contempt  of  others."  Paul  had  shown  his  hatred  to 
Christ  in  reviling  His  name,  in  the  injury  of  His  followers, 
and  in  derisive  scorn  of  His  person,  fiowbeit  I  obtained 
mercy,  in  spite  of  my  aggravated  enmity  to  Christ. 
Sovereign  boundless  mercy  was  accorded  to  me,  because 
I  did  it  ignorantly.  This  qualifying  clause  is  not  meant 
to  abate  his  confession  or  to  palliate  his  wickedness, 
which  would  conflict  with  the  obvious  intent  of  the  whole 
passage  to  magnify  the  forgiveness  of  the  Gospel,  but 
"only  to  illustrate  the  merciful  procedure  of  divine 
grace."  The  positive  ground  of  mercy  lies  solely  in  God's 
compassion  (14  ;  Tit.  iii.  5),  but  even  that  has  its  laws  and 
bounds.  To  one  sinning  with  full  consciousness  of  it  and 
wilful  persistence  in  it  against  the  light  of  the  Spirit, 
mercy  becomes  impossible  (Matt.  xii.  31  ff.  ;  Lukexii.  45  ; 
xxiii.  34).     But  in  the  case  of  Paul  his  ignorance  left  it  pos- 

1  v^pLGTyg,  Rom.  i.  30 ;  Matt.  xxii.  6. 


I.  12-17.]  CHAPTER  I.  17 

sible  for  mercy  to  be  shown  so  vile  a  sinner  **  without 
impairing  the  hoHness  and  righteousness  of  the  Lord." 
Ellic.  :  "  His  ignorance  did  not  give  him  any  claim  on 
God's  mercy,  but  merely  put  him  within  the  pale  of  its 
operation."  In  unbelief  qualifies  "  ignorantly."  It  defines 
the  ground  of  the  ignorance.  It  admits  also  that  the 
ignorance  was  not  guiltless  (Heb.  iii.  10),  yet,  though 
resulting  from  unbelief,  it  was  very  different  from  defiant 
opposition  to  grace.  "  Mercy  "  includes  of  course  his 
personal  forgiveness  and  his  apostolic  prerogative  (i  i  and 
12  ;  I  Cor.  XV.  10),  which  indeed  are  the  proofs  of  it. 
And  the  grace.  ...  So  far  from  in  anyway  disparaging 
God's  grace  in  13,  Paul's  experience  was  rather  an  in- 
stance of  its  superabounding,  measureless  sway.  That 
one  abounding  in  sin  as  he  did  should  obtain  mercy  is 
itself  a  proof  that  grace  abounded  exceedingly.!  The 
measure  of  grace  exceeded  the  measure  of  sin.  Faith 
and  love  connect  immediately  with  "  grace."  They  are 
its  concomitants  or  manifestations.  DeW.  :  "  the  sub- 
jective side  of  the  state  of  grace,"  as  in  fact  they  are  its 
products.  "  Grace "  brings  along  with  it  a  personal 
imward  life,  faith  and  love  in  Christ  Jesus.  The  two 
essential  factors  of  Christian  living  (hope  is  included  in 
faith)  (Col.  i.  4)  have  their  source  and  centre,  their  true 
sphere  and  element,  in  Christ  Jesus.  In  union  with  Him 
we  share  these  graces,  and  by  these  in  turn  we  realize  the 
possession  and  enjoyment  of  divine  grace.  The  errorists 
have  neither  a  "  dispensation  in  faith  "  (4)  nor  love,  for 
their  goal  (5).  His  own  experience  of  superabounding 
grace,  on  the  other  hand,  qualifies  Paul  to  pronounce  the 
most  positive  judgment  regarding  the  person  and 
work    of    the    Redeemer.       Faithful     is    the     saying, 

i  vTTEpTrXedvaoe,   Rom.  v.  20;  vi.  i,  expressive  of  the  highest  degree,  the 
overAvhelming  riches  of  grace. 
2 


l8  FIRST  EPISTLE  TO  TIMOTHY.  [i.  12-17. 

"  a  solemn  prefatory  formula  "  found  only  in  the 
pastoral  epistle  (iii.  i  ;  iv.  9  ;  2  Tim.  ii.  ii  ;  Tit.  iii.  8) 
=trustworthy,  credible,  worthy  of  faith.  Similar  formu- 
lae occur  (Rev.  xxi.  5  ;  xxii.  6;  i  Ki.  x.  6).  And  worthy 
of  all  (every  kind  of)  acceptation  1  (iv.  9).  While  faith  is 
itself  a  form  of  "  acceptation,"  this  clause  adds  strength 
to  the  former.  It  is  worthy  of  the  fullest  and  most  un- 
questioning acceptance,  admitting  of  no  doubt  or  res- 
ervation, bearing  conviction  to  the  intellect  as  well  as  to 
the  heart.  Hereupon  follows  the  content  of  "  the  say- 
ing," the  substance  of  the  Gospel :  Christ  Jesus  .  .  . 
sinners,  a  proposition  which  not  only  af^rms  the  historic 
appearance  of  Christ,  but  which  also  points  distinctly 
and  unmistakably  to  His  pre-existence.  The  best  com- 
mentary on  this  "saying"  is  from  Christ  Himself  (John 
xvi.  28;  cf.  i.  9;  Phil.  ii.  5  fT.).  For  this  very  purpose 
He  entered  the  world,  the  material  world  (V.  O.  :  "  An 
opposite  to  the  higher  moral  order"),  that  He  might  save 
sinners,  effect  the  rescue  of  men  sunk  like  Paul  himself 
in  moral  turpitude  and  guilt  (Luke  xix.  10;  Rom.  v.  6). 
We  may  render,  He  came  into  the  world,  the  home  of 
sinners.  This  leads  Paul  again  to  speak  of  himself  as 
in  12,  13,  14,  15.  Of  whom  I  am  chief,  foremost  of  sin- 
ners, first,  not  in  time,  but  in  the  enormity  of  sins  (13). 
Commentators  have  been  at  great  pains  to  explain  away 
the  clear  import  of  this  confession,  some  being  more 
concerned  to  save  Paul  from  reproach  than  to  magnify 
redeeming  grace,  but  all  such  efforts  are  not  only  in 
direct  conflict  with  16,  which  states  the  special  considera- 
tion why  so  extraordinary  a  sinner  found  mercy,  but 
they  "  miss  the  strong  current  of  feeling  with  which  the 
Apostle  ever  alludes  to  his  conversion  and  his  state  pre- 
ceding  it "    (Ellic),    (Eph.    iii.  8 ;    i    Cor.   xv.  9).     In 

1  a7ro(5o;^;^f,  a'K66tKrov,  ii.  3;  v.  4;  Acts  ii.  41. 


I.  12-17.]  CHAPTER  1.  19 

expressing  the  consciousness  of  guilt  felt  by  his  great 
heart  Paul  does  not  transgress  the  limits  of  humility. 
He  knows  his  own  sinfulness  better  than  others  can, 
and  that  in  hatred  and  scorn  of  his  Lord  he  has  not 
been  surpassed.  There  were  mitigating  circumstances 
(13),  but  his  course  viewed  by  itself  was  without  a  parallel. 
Howbeit  for  this  cause  ...  all  his  long=suffering. 
Should  any  wonder  at  his  experience  of  grace  despite  the 
heihousness  of  his  sins,  he  accounts  for  it  on  the  ground 
of  the  world-wide  significance  which  attached  to  his 
pardon.  Its  ulterior  purpose  was  to  afford  in  me  as 
chief  to  future  generations  an  object-lesson,  a  transcend- 
ent exhibition  of  Christ's  love  for  sinners.  It  was  not 
my  salvation  only  that  was  concerned,  but  a  long-suffer- 
ing Saviour  looked  beyond,  to  the  salvation  of  millions 
who  should  hereafter  believe  on  him,  and  He  forgave 
me  in  order  that  He  might  "  shew  forth  "  in  me  an  ex= 
ample, 1  a  normal,  typical  pattern  of  the  boundless  fulness 
of  His  long-suffering,  that  attribute  which  prolongs  to 
sinners  the  time  for  repentance.  In  the  case  of  one  less 
wicked  the  full  glory  of  this  could  not  have  been  seen, 
but  in  him  future  believers  would  have  a  view  of  the 
length  to  which  sin  and  grace  can  go.  Jesus  Christ  used 
him  as  a  foil  to  show  off  to  advantage  "  the  whole  of  His 
long-suffering."  What  a  resplendent  foil !  "  Hereafter" 
none  who  believe  on  Him^  need  despair.  Eternal  life, 
the  end  of  faith,  Christ's  gift  to  those  who  believe  on 
Him,  is  possible  to  all.  Note  Paul's  abiding  consciousness 
of  the  unique  and  significant  position  he  sustained  to 
the  development  of  God's  kingdom. 

The  contemplation   of  the  significance  of  his  pardon 

1  IjTTOTVTruffigj   2   Tim.  i.  13;  cf.  2  Pet.  ii.  6.     Usually  t'v-oc,  Rom.   v.  14; 
I  Cor.  X.  6,  II ;  Phil.  iii.  17. 

2  £7r' avTcJ.     Faith  rests  on  Christ  as  a  foundation.     Rom.  ix.  33;  x.  11. 


20  FIRST  EPISTLE  TO  TIMOTHY.  [i.  17-20. 

to  coming  ages,  the  background  it  offers  for  the  display 
of  the  full  riches  of  Christ's  compassion,  leads  to  an  out- 
burst of  adoration  and  praise  to  the  king  eternal, ^  lit. 
king  of  the  ages,  the  eternities.  "  The  sovereign  dis- 
penser of  the  ages  of  the  world  "  had  in  mind  later  be- 
lievers, when  He  showed  amazing  grace  to  Paul,  and  the 
successive  ages  are  revealing  more  and  more  the  typical 
import  of  Paul's  pardon.  This  title  is  found  only  here 
in  N.  T.  Incorruptible,  used  only  of  God  (Rom.  i.  23), 
who  is  self-existent  and,  therefore,  unchangeable  (vi.  16). 
Some  find  in  this  epithet  the  conception  of  eternal 
dominion,  and  Ellic.  suggests  that  we  render :  the  in- 
corruptible, invisible,  only  God.  Invisible,  V.  O.  :  "  Not 
only  who  is  not  seen,  but  who,  in  the  nature  of  the  case, 
cannot  be  seen"  (vi.  16;  John  i.  18;  Col.  i.  15;  Heb. 
xi.  27).  The  only  God  (vi.  15  ;  John  v.  44  ;  xvii.  3  ;  Rom. 
xvi.  27).  *HUTH,  :  "  These  three  attributes  express  the 
absolute  existence  of  God."  For  ever  and  ever  is  a 
frequent  close  of  doxologies. 

The  epistolary  form  of  address  is  resumed,  directions 
being  given  especially  to  Timothy,  who  for  awhile  was 
lost  sight  of  in  the  contemplation  of  the  personal  and 
official  grace  shown  to  Paul. 

18-20.  This  charge  I  commit  unto  tliee,  my  child  Timothy,  according  to 
the  prophecies  wliich  went  before  on  thee,  that  by  them  thou  mayest  war  the 
good  warfare  ;  holding  faith  and  a  good  conscience ;  which  some  having 
thrust  from  them  made  shipwreck  concerning  the  faith ;  of  whom  is  Hy- 
menaeus  and  Alexander  ;  whom  I  delivered  unto  Satan,  that  they  might  be 
taught  not  to  blaspheme. 

This  charge.  It  is  disputed  whether  this  refers  to 
what  precedes  (3,  5,  etc. ;  cf.  19,  20),  or  immediately  to 
what  follows  :  "that  thou  mayst  war  the  good  warfare." 
It  may  comprehend  both.     Indirectly  at  least  there  is  a 

1  Tidv  aiuvuv,  aiuviov,    16;  cf.   Heb.  i.  2;  xi.  3. 


I.  18-20.]  CHAPTER  I.  21 

reference  to  what  was  said  (3  ff.),  yet  the  injunction  for 
Timothy's  ofificial  guidance  follows.  In  waging  the  good 
warfare  now  set  as  his  task,  he  will  be  obeying  the  charge 
already  given.  Ellic.  :  "3-11  convey  the  direct  injunc- 
tions; as  12-16  the  authority  of  the  Apostle;  18  f.  the 
virtual  substance  of  his  previous  injunctions  expressed  in 
the  simplest  form."  I  commit  to  thee,  solemnly,  as  a 
sacred  trust,  for  thy  official  work.  According  to  the 
prophecies,  a  modification  of  the  "  charge,"  a  circumstance 
which  adds  peculiar  weight  to  it.  His  counsels  to 
Timothy  to  "  war  a  good  warfare  "  rest  not  solely  upon 
his  own  high  prerogative,  but  also  on  the  prophecies 
uttered  at  his  induction  into  of^ce  (iv.  14;  2  Tim.  i.  6), 
anticipating  his  zeal  and  success  in  its  administration. 
These  prophecies  were  more  than  the  expression  of  ex- 
traordinary expectations,  such  as  those  of  Stacpitz 
respecting  Luther.  The  Apostolic  Church  had  the 
charism  of  prophecy,  the  supernatural  influence  of  the 
Holy  Spirit  (Acts  xi.  27),  and  such  prophecies  may  have 
marked  out  Timothy  for  his  office  (Acts  xiii.  2).  Let 
him  not  turn  to  shame  the  prophecies  which  avant  cou- 
riers foretold  of  a  worthy  career.  The  plural  may  be  due 
to  several  sources  (vi.12),  or  to  repeated  predictions  from 
the  same  source.  Which  went  before,^  or  led  the  way 
to  thee,  pointing  thee  out.  On  thee — respecting  thee. 
That  by  them  .  .  .  the  good  warfare,  definition  of  the 
charge.  Lit.  "  in  them,"  not  as  marking  the  bounds  of 
their  application,  determined  by,  or  in  accordance  with, 
the  limits  of  "  the  prophecies,"  but  clad  "  in  them  "  as  in 
impenetrable  armor — an  obvious  reason  for  mentioning 
"the  prophecies."  It  fortifies  a  faithful  man  to  know 
himself  a  chosen  instrument  of  God,  and  to  have  divine 
promises  for  his  shield  and  equipment  (2  Cor.  x.  4; 
1  npoayovaac,  Heb.  vii.  i8 ;  etti,  the  ethical  direction  of  the  prophecies. 


22  FIRST  EPISTLE  TO  TIMOTHY.  [i.  18-20. 

Eph.  vi.  10-18;  I  Thess.  v.  8  ;  2  Tim.  ii.  2  f. ;  i  Pet.  iv. 
i).  "Warfare"^  is  a  military  term  which  denotes  the 
whole  military  service.  It  is  often  used  of  the  Christian 
calling  in  general,  here  of  Timothy's  official  vocation  in 
presiding  over  the  Church,  a  "  good  warfare "  indeed. 
Holding  faith  .  .  .  ,  by  holding,  etc.  V.  O.  :  "  The  par- 
ticipial connective  denotes  the  manner  in  which  Timothy 
must  follow  the  exhortation."  He  will  fulfil  his  office 
by  maintaining,  keeping  {versus  "  thrust  from  ")  "  faith 
and  a  good  conscience."  (Cf.  4,  5.)  As  the  end  of  all 
Christian  effort  is  love  out  of  good  conscience,  etc.,  the 
fundamental  condition  of  laboring  for  others  is  "  faith  and 
a  good  conscience."  The  teacher  must  be  concerned  first 
of  all  to  have  in  himself  what  he  would  impart  to  others. 
*' Faith  and  a  good  conscience"  are  often  combined, 
sustaining  as  they  do  a  vital  inward  connection.  Bib. 
Comm. :  "  A  bad  conscience  is  a  source  of  unbelief,  and 
faith  purifies  the  conscience."  The  converse  is  also  true. 
Both  are  to  be  guarded  by  men,  held  on  to,  as  an  anchor, 
and  not  thrust  from  them,  lest  inevitably  they  make 
shipwreck  concerning  the  faith.  (Cf.  6.)  This  is  what 
has  already  happened  to  some  (3,  6).  Unbelief  is  to 
Paul  a  practical  matter.  He  evidently  assumes  that  the 
errorists  previously  referred  to  are  men  of  a  bad  con- 
science (iv.  2),  which,  namely,  conscience,  having  "  thrust 
from  them,"  they  have  also  lost  their  faith.  The  parti- 
ciple implies  the  wilful,  reckless  character  of  the  act,  de- 
liberate violence  to  their  better  nature.  Following  their 
lusts  they  renounced  conscience  as  "  a  troublesome  moni- 
tor." Beng.  :  *'  it  withdraws  unwillingly."  And  since 
they  had  wantonly  cast  away  the  anchor,  their  faith  was 
driven  before  the  winds  and  wrecked  on  the  breakers. 
Without  a  good  conscience  it  is  impossible  to  sail  in  the 

1  A  naval  term  is  employed  in  ver.  19.     Some  regard  also  "charge  "  as  a 
military  word  =  Timothy  was  placed  in  command  against  the  heretics. 


I.  18-20.]  CHAPTER  I.  23 

ship  of  faith.  The  loss  of  the  one  is  the  wreck  of  the 
other.  The  loss  is  inestimable,  the  wreck  irretrievable. 
Two  well-known  and  striking  examples  of  the  despisers  of 
conscience  and  the  wreckers  of  the  faith  are  mentioned : 
Hymenaeus,  probably  =  as  in  2  Tim.  ii.  17,  18,  where  his 
fundamental  error  is  set  forth  ;  and  Alexander,  a  name 
quite  common  at  the  time.  This  person  maybe="the 
coppersmith  "  (2  Tim.  iv.  14,  15),  but  he  is  there  warned 
against  not  as  a  heretical  teacher,  or  as  an  excommuni- 
cate, but  as  a  personal  enemy.  The  same  name  occurs 
Acts  xix.  33.  Whom  .  .  .  unto  Satan.  This  may  have 
been  a  species  of  excommunication,  but  the  usual  form 
for  that  was  anathema  esto.  Some  hold  it  to  have  been  a 
special  apostolical  curse,  a  supernatural  infliction  of  cor- 
poreal disease  or  suffering  (i  Cor.  v.  5),  to  bring  the  of- 
fender to  repentance  and  recover  him  to  the  Church  (Luke 
xiii.  16;  I  Cor.  xii.  7).  In  support  of  the  former  view  we 
remember  that  the  whole  world  outside  the  Church  was  in- 
cluded in  the  kingdom  of  darkness  (Col.  i.  13),  and,  conse- 
quently, under  Satan.  Exclusion  from  the  Church  meant, 
therefore,  that  one  was  reduced  to  the  state  of  heathenism, 
consigned  to  Satanic  power,  with  authority,  perchance, 
to  inflict  pain  or  disease.  That  they  might  learn — the 
original  includes  the  thought  of  discipline.-^  The  chastise- 
ment may  have  consisted  in  excommunication,  which 
should  restrain  them  from  going  to  the  length  of  blas- 
phemy, to  which  one  who  has  tossed  aside  conscience 
and  lost  faith  is  dangerously  near.  Men  are  wont  to  be 
overawed  by  the  discipline  of  the  Church.  It  is  a  whole- 
some remedy.  Whether  these  cases  occurred  at  Ephesus 
and  were  openly  known,  or  Paul  now  for  the  first  time 
notified  Timothy  of  the  sentence  he  had  pronounced,  is 
uncertain. 

1  nauMiveiv,    i  Cor.  xi.  32 ;  2  Cor.  vi.  9=training  of  children,  teaching,  ad- 
monishing, correcting. 


CHAPTER  II. 

1-7.  I  exhort  therefore,  first  of  all,  that  supplications,  prayers,  interces- 
sions, thanksgivings,  be  made  for  all  men  ;  for  kings  and  all  that  are  in  high 
place  ;  that  we  may  lead  a  tranquil  and  quiet  life  in  all  godliness  and  gravity. 
This  is  good  and  acceptable  in  the  sight  of  God  our  Saviour ;  who  willeth 
that  all  men  should  be  saved,  and  come  to  the  knowledge  of  the  truth. 
For  there  is  one  God,  one  mediator  also  between  God  and  men,  /litnsel/ 
man,  Christ  Jesus,  who  gave  himself  a  ransom  for  all;  the  testimony  to  be 
borne  in  its  own  times ;  whereunto  I  was  appointed  a  preacher  and  an 
apostle  (I  speak  the  truth,  I  lie  not),  a  teacher  of  the  Gentiles  in  faith  and 
truth. 

By  an  easy  and  natural  transition  Paul  proceeds  from 
the  general  commission  (i.  18)  to  be  a  true  soldier,  to  un- 
fold the  particulars  of  "  the  good  Avarfare  "  assigned  to 
Timothy,  designating  matters  of  great  moment  in  the 
administration  of  the  Christian  Church.  It  is  noteworthy 
that  in  chap,  i.,  Timothy  is  charged  especially  in  respect 
to  false  teachers,  while  in  chap,  ii.,  in  respect  to  the  con- 
duct of  public  worship.  His  first  concern  is  sound  doc- 
trine, the  second,  orderly  worship,  a  model  for  every 
church,  Vss.  1-7  set  forth  for  whom  and  on  what 
ground  public  prayer  is  to  be  offered,  8-15  by  whom, 
and  on  the  grounds  of  this  restriction  incidental  direc- 
tions are  given  as  to  woman's  sphere  in  general.  Therc= 
fore  implies  "  continuation  and  retrospect,"  "  in  pursu- 
ance of  my  general  admonition  I  proceed  to  special 
details,"  First  of  all  belongs  to  "  exhort,"  His  first  ad- 
monition is  about  prayer,  here  common  prayer,  8  ff. 
This  is  to  be  offered  for  all  men,  not  for  Christians  only, 

but  for  Jews  and  heathen,  for  mankind  as  a  whole.     The 
24 


II.  1-7-]  CHAPTER  11.  25 

solidarity  of  the  race  is  to  be  remembered  at  the  throne 
of  grace,  "  all  classes  and  conditions  of  men  "  are  to  be 
included  in  each  of  the  foregoing  substantives  :  Supplica- 
tions .  .  .  thanksgivings,  "  four  words  which  mark  the 
earnestness  and  comprehensiveness  of  all  Christian  peti- 
tions." The  plural  gives  a  cumulative  force  to  a  series 
of  terms  which  imply  more  than  meaningless  tautology. 
The  three  original  terms  may  be  distinguished  as  denot- 
ing our  want  or  insufificiency,  plea  for  aid  in  any  special 
necessity  ;  ^  solemn  devotion,  petitions  distinctly  addressed 
to  God  (Phil.  iv.  6),  restricted  to  sacred  things  (Gebet 
verstis  Bitte) ;  childlike  confidence,  familiar  prayer  in 
which  the  heart  boldly  draws  nigh  ^  to  God  personally 
(Gen.  xviii.  23),  prayer  "  in  its  most  individual  and  urgent 
form."  It  docs  x\ot  per  se  have  reference  to  others  (iv.  5  ; 
Rom.  viii.  27,  34;  xi.  2;  Heb.  vii.  25).  All  the  terms 
imply  intercessions,  since  all,  including  "  thanksgivings." 
are  to  "  be  made  for  all  men."  The  first  two  are  com- 
bined (v.  5;  Eph.  vi.  18;  Phil.  iv.  6).  TreN'CII  :  "The 
three  words  set  forth,  not  different  kinds  of  prayer,  but 
prayer  contemplated  from  different  sides  and  in  different 
aspects."  Thanksgivings,  a  grateful  acknowledgment 
of  mercies  enjoyed  now  and  in  the  past,  as  well  as  a  thank- 
ful anticipation  of  those  supplicated,  should  never  be 
wanting  to  any  prayers  (Phil.  iv.  6 ;  Col.  iv.  2  ;  i  Thess. 
V.  17,  18).  And  these  "  thanksgivings  "  are  to  be  made 
"  for  all  men,"  including  the  good  which  falls  to  the  lot 
of  others.  This  is  not  always  the  most  agreeable  part  of 
prayer,  but  as  God  wills  good  unto  all  and  offers  media- 
tion to  all,  so  should  we  devoutly  rejoice  in  the  blessings 
vouchsafed  to  others  as  well  as  in  those  we  receive. 

1  6£T]ai(;  from  rftZ. 

2  ivTe'v^eic;  from  IvTvyxaveiv  Tivt,  to  fall  in  with,  or  draw  close  to,  a  person 
and  have  familiar  speech. 


26  FIRST  EPISTLE  TO  TIMOTHY.  [n.  1-7. 

After  a  comprehensive  exhortation  a  special  class  is 
named  in  whose  behalf  prayer  is  to  be  made  :  Kings,  a 
designation  not  only  of  the  emperors,  but  of  the  sovereign 
rulers  in  any  country.  Whoever  happens  to  be  chief 
magistrate  and  by  whatever  authority,  although  he  be  a 
heathen,  an  enemy  to  Christianity,  is  to  receive  the  inter- 
cessions of  the  Church  (Rom.  xiii.  i).  This  is  a  per- 
manent principle,  and  no  standard  Liturgy  fails  to  provide 
corresponding  petitions.  How  sadly  this  duty  is  omitted 
in  the  average  extemporaneous  public  prayer  !  It  was 
required  of  the  Jews  that  they  pray  for  their  pagan  rulers 
(Jer.  xxix.  7  ;  Ezra  vi.  10  ;  Baruch  i.  1 1),  and  their  neglect 
of  this  duty  brought  on  their  war  with  the  Romans. 
All  ...  in  high  place,  in  eminent  station,  all  in  official 
position,  governors  of  provinces,  counsellors  of  kings,  etc. 
The  humblest  magistrates  are  capable  of  doing  immense 
harm,  or  they  may  prove  a  great  public  good.  That 
we  .  .  .  quiet  life.  These  prayers  are  not  directed 
so  much  to  their  personal  salvation  as  to  the  gen- 
eral weal  which  is  so  largely  dependent  on  the 
policy  of  rulers.  A  tranquil  and  quiet  life  for  the 
Christian  community  is  the  end  sought  by  praying 
for  civil  rulers.  Not  even  the  interests  of  the  state 
as  such,  but  the  interests  of  the  Church  are  primarily 
sought.  The  state  will,  of  course,  inevitably  share 
the  benefit,  but  God's  blessing  on  the  magistracy, 
moving  them  to  wise  and  just  counsels,  will  redound 
especially  to  the  Church  "  in  outward  peace  and  inward 
tranquillity,"  a  lofty  ideal,  offering  the  most  favorable 
conditions  for  its  growth  and  its  work.  This  is  the  true 
design  of  government,  the  restraint  of  the  evil,  the  pro- 
tection of  the  good  (Rom.  xiii.  3).  In  all  godliness  and 
gravity.  Ellic.  :  "  The  moral  sphere  in  which  they 
were  to  move."     The  former=inward  devoutness,  piety, 


II.  1-7.]  CHAPTER  II.  27 

practical  reverence  of  God,  the  latter="  propriety  ^  on 
the  part  of  men  towards  one  another,"  worthy  behavior 
in  all  the  relations  of  life.  Various  motives  for  obeyinij 
the  exhortation  (i,  2)  are  now  appealed  to  {}|-^).  This, 
the  practice  of  praying  for  all  men,  including  pagan  and 
even  persecuting  rulers,  is  good  ;  good  in  itself,  a  becom- 
ing duty,  an  expression  of  the  true  Christian  spirit,  and, 
furthermore,  acceptable  (Col.  iii.  20)  in  the  sight  of  God. 
To  please  God  is  the  supreme  desire  of  Christians.  To 
pray  for  all  men,  they  need  no  higher  motive  than  the 
fact  that  God  accepts  such  prayers.  They  are  con- 
formed to  the  will  of  God  our  Saviour  (i.  i  ;  Tit.  i.  3).  The 
title  "Saviour"  is  introductory  to  4,  which  urges  as  an- 
other ground  for  all-comprehensive  prayer  the  considera- 
tion :  He  willeth  that  all  men  should  be  saved.  He 
hath  not  only  actually  saved  us,  but  He  wills  to  save  all, 
and  in  this  we  have  proof  that  it  is  well-pleasing  to  Him 
to  have  us  pray  for  all.  The  universality  of  grace  calls 
for  it.  Our  prayers  must  be  commensurate  with  God's 
willingness  to  save.  Believers  desire  what  God  desires, 
will  what  He  wills,  the  salvation  of  all  men.  This  is  the 
real  import  of  all  Church  and  missionary  activity  (Rom. 
i.  5  ;  V.  18  ;  viii.  32  ;  xi.  32  ;  Tit.  ii.  1 1),  as  it  is  the  mighty 
impulse  to  all  prayer  for  others.  How  could  we  pray  for 
any  one,  unless  we  knew  that  God  willed  his  salvation  ? 
And  come  to  .  .  .  As  God  wills  the  salvation  of  all 
men,  salvation  is  possible  only  in  accordance  with  the 
divine  plan,  by  the  use  of  divinely  appointed  means. 
This  clause  is  related  to  the  former,  as  means  to  an  end, 
the  mediate  versus  the  ultimate  end.  Men  must  come 
to  (Beng.  :  *'  They  are  not  forced  ")  a  knowledge'-^  of  the 
truth,  lit.  a  full  knowledge  (2  Tim.  ii.  25  ;  iii.  7),  which 
influences  the  affections  and  the  life.     The   truth,   the 

1  aEfwdTTiq,  iii.  4 ;  Titus  ii.  7.  ^  eiriyvojaig. 


28  FIRST  EPISTLE  TO  TIMOTHY.  [n.  i-^ 

saving  truth  revealed  in  the  Gospel.  Luther  viewed 
"  be  saved  "  as  negative  deliverance  from  sin  and  error, 
"  knowledge  of  the  truth  "  as  positive,  what  that  deliver- 
ance leads  to.  Each  is,  in  fact,  the  means  of  the  other. 
The  universalism  of  grace  does  not  ensure  the  salvation 
of  all  (Matt.  XXV.  41  ;  2  Thess.  i.  9;  Rev.  xx.  10,  15  ; 
xxi.  8),  nor  is  it  said,  God  saves  all,  but  He  "  willeth  that 
all  should  be  saved."  All  are  made  capable  of  salvation, 
and  that  some  fail  of  it  is  not  due  to  "  any  outward  cir- 
cumscription or  inefficacy  of  the  divine  will,"  but  to  their 
rejection  of  the  means  whereby  that  will  is  realized.^ 
For  there  is  one  God,  proof  of  the  proposition  (4)  that 
God  wills  the  salvation  of  all,  and  presenting  a  third 
motive  for  unrestricted  intercessions.  That  all  are  in- 
cluded in  the  counsels  of  salvation  follows  of  necessity 
from  the  unity  of  the  Godhead.  The  latter  is  a  guar- 
antee of  the  former.  Ellic.  :  "  The  universality  of  the 
dispensation  is  proved  by  the  unity  of  the  dispenser  " 
(Rom.  iii.  29,  30  ;  Acts  xvii.  26 ;  Eph.  iv.  5  f.).  As  there 
is  one  God,  He  must  be  all-embracing  and  comprehend 
all  men  in  the  provisions  of  grace.  Conversely,  limited 
atonement,  particular  predestination,  a  different  purpose 
for  different  men,  is  inconsistent  with  one  supreme,  all- 
governing  God,  is  tantamount  to  a  divided  or  plural  God- 
head. So  argues  an  Apostle  under  the  inspiration  of  the 
Holy  Ghost.  The  one  God,  "  our  Saviour,"  is  common  to 
all  (Is.  xlv.  22).  "  One  "  is  correlative  to  "  all  "  (4).  One 
mediator  also.  As  the  universality  of  grace  is  guaran- 
teed by  the  oneness  of  God,  so  likewise  by  the  oneness 
of  the  mediator.  Salvation  is  not  wrought  by  the  fiat  of 
God,  but  through  mediation,  through  a  personal  mediat- 
ing agent  who  stands  between  God  and  man  to  effect  a 
new  union  (Gal.  iii.  19,  20;  Heb.  viii.  6  •  ix.  15  ;  xii.  24). 

1  Luth.  Comm.,  Rom.  ix. 


II.  1-7.]  CHAPTER  II.  29 

One  God,  the  God  of  all,  through  one  mediator,  the  medi- 
ator of  all,  is  the  twofold  pledge  of  one  salvation  for  all. 
Between  the  "  one  God  "  and  the  "  all  "  men  (6)  the  text 
fitly  places  the  "one  mediator."  The  "  one  God  "  wills 
the  salvation  of  "  all,"  the  "one  mediator  also"  under- 
takes the  redemption  of  all.  He  gave  himself  a  ransom 
for  all.  flan,!  Christ  Jesus.  The  generic  term  is  used 
and  without  an  article,  only  to  mark  the  nature  He  as- 
sumed to  become  mediator  (John  i.  14).  It  was  as  an  in- 
carnate one  that  He  mediated,  under  the  form  and  condi- 
tions of  humanity.  He  was  the  second  Adam  uniting  in 
Himself  the  race,  and  embodying  its  salvation.  "  Men  " 
may  have  suggested  "  man."  Certainly  had  He  not  be- 
come "  man"  He  could  not  have  acted  for  "men,"  could 
not  have  effected  our  ransom  by  His  self-surrender  unto 
death,  a  fact  which  immediately  follows  (6).  (Cf.  Rom.  v. 
15.)  The  human  nature  of  our  Lord,  questioned  by  the 
earliest  heretics  (i  John  iii.  4),  is  often  prominently 
brought  forward  (i  Cor.  viii.  6 ;  xv.  21;  Phil.  ii.  7,  8; 
Heb.  ii.  14,  16,  17;  iv.  15).  The  supreme  act  of  the 
mediator  was  to  "  give  Himself  a  ransom  for  all,"  in 
behalf  of  all.  The  voluntary  nature  of  the  self-ofifering  is 
emphasized  and  the  reference  is  to  the  sacrifice  consum- 
mated on  the  cross,  though  this  is  not  expressly  stated 
(Matt.  XX.  28;  I  Pet.  i.  18).  Ransom.2  Ellic.  :  "  In 
this  important  word  the  idea  of  a  substitution  of  Christ 
cannot  be  ignored  "  (Rom.  iii.  25  ;  Eph.  v.  2).  Figu- 
ratively, man  lay  captive  under  a  foreign  power  (Col. 
i.  13)  and  could  in  no  way  liberate  himself.  Christ 
came  forward  with  the  ransom  necessary  for  his  release, 

1  avOpu—or. 

2  (iv-r/.v-jmr  means  more  than  the  simple  '/.vtjmv.  The  idea  of  an  exchange 
which  lies  in  the  word  receives  special  force  from  the  preposition.  Cf. 
avrdX/My/M,  Matt.  xvi.  26. 


3©  FIRST  EPISTLE   TO   TIMOTHY.  ["■  i-?- 

which  was  nothing  less  than  Himself,  His  blood,  His 
life.  His  surrender  of  Himself  unto  death,  unto  all  that 
death  means  for  the  sinner,  that  sinners  might  escape  all 
that  death  means  to  them,  was  a  vicarious  sacrifice  ;  He 
made  Himself  a  substitute  for  His  enemies;  He  became 
the  ransom  in  exchange  for  us  ;  "redeemed  life  by  life." 
And  this  He  did  for  all.  The  precious,  inestimable  ran- 
som outweighs  the  debt  of  all  men,  procures  the  salvation 
of  all  (4).     See  the  Catechism  on  Art.  H.  of  the  Creed. 

Having  thus  again,  as  at  i.  15,  declared  the  substance 
of  "  the  healthful  doctrine,"  Christ  crucified  for  sinners, 
the  witness  of  which  is  the  great  mission  of  the  Church, 
Paul  adds,  the  testimony  to  be  borne  in  its  own  times, 
its  proper  seasons.  This  hardly  means  that  Christ 
giving  Himself  a  ransom  is  incontestible  testimony  to 
God's  willingness  to  save  all  (4).  It  is  not  God's  self- 
witness  Paul  has  in  mind,  but  the  Church's  witness  to 
the  universal  mediatorial  redemption,  in  order  that  it 
may  yield  its  destined  results.  Lit.  "that  which  is  to 
be  testified  of."  LUTH.  :  "that  it  should  be  preached." 
It  is  appositional  to  the  preceding  clause :  "  who  gave," 
etc.  Its  own  times,  times  the  appointment  and  knowl- 
edge of  which  God  has  reserved  to  Himself  (vi.  15  ;  Tit. 
i.  3),  from  the  outpouring  of  the  Spirit  to  the  Advent 
(2  Thess.  i.  10).  Whereunto.  This  brings  Paul  anew  to 
his  personal  relation  to  the  Gospel  and  his  apostolic  call- 
ing (i.  II,  12),  unto  which,  for  the  publication  of  which, 
I  was  appointed.  This  is  the  whole  significance  of  my 
office.  That  this  testimony  of  the  cross  may  be  promul- 
gated (Eph.  iii.  1-12;  2  Tim.  i.  9-11),  I  was  myself  or- 
dained a  preacher  or  herald  of  it.  The  Greek  means, 
one  who  makes  announcement  (2  Tim.  i.  1 1  ;  2  Pet.  ii.  5), 
and  in  the  verbal  form  it  occurs  frequently  (r  Cor.  ix. 
27;  XV.  II  ;  Tit.  i.  3  ;  cf.  i  Cor.  i,  21).     And  an  apostle. 


II.  1-7.]  CHAPTER  II.  31 

lit.  one  sent,  here  in  the  higher  sense  of  the  word,  indi- 
cating pecuhar  authority.  This  is  a  specific  official  title, 
the  other  designates  all  messengers  of  the  Gospel.  (I 
speak  the  truth,  etc.  .  .  .  whatever  my  enemies  may 
say  in  questioning  my  apostleship,  Rom.  ix.  i.)  This 
parenthetical  protestation  was  not  for  Timothy's  benefit. 
Paul  is  not  giving  him  instruction  for  his  private  conduct, 
but  charging  him  with  matters  which  he  is  to  inculcate 
upon  the  Church  for  its  proper  administration,  and  for 
the  repression  of  false  teachers  who  were  denying  his 
authority.  I  am  an  Apostle,  I  speak  with  authority. 
The  protestation  bears  alike  on  what  precedes  and  on 
what  follows.  A  teacher  of  the  Gentiles  (Gal.  ii.  7  ff.) 
explains  the  specific  and  extraordinary  apostleship  com- 
mitted to  him,  and,  taken  as  the  climax  of  the  two  pre- 
vious terms,  it  says  in  effect :  An  apostle,  yes  the  Apostle 
of  the  Gentiles.  Though  not  of  the  twelve  he  had  a 
field  all  his  own,  a  dignity,  forsooth,  superior  to  theirs 
(i  Cor.  XV.  10),  an  office  which  was  in  itself  a  proof  that 
there  is  no  restriction  to  the  wideness  of  God's  mercy. 
The  universal  character  of  his  commission  was  another 
proof  of  the  universality  of  grace,  and  in  this  lay  one 
more  argument  for  prayer  in  behalf  of  all  men.  In  faith 
and  truth,  hardly  =  to  "I  speak  the  truth,"  etc.,  nor  = 
"  faithfully  and  truly,"  rather  the  sphere  in  which  he 
executed  his  commission,  the  former  denoting  his  "  faith  " 
in  Christ  as  the  personal  motive  by  which  he  was  act- 
uated, the  latter  the  objective  "  truth  "  preached  (4)  as  the 
power  of  God  unto  salvation.  Resuming  the  exhortation 
in  I,  Paul  now  directs  by  whom  the  public  prayers  are  to 
be  offered,  with  reasons  for  the  restriction. 

S-12.  I  desire  therefore  that  the  men  pray  in  every  place,  lifting  up  holy 
hands,  without  wrath  and  disputing.  In  like  manner,  that  women  adorn 
themselves  in  modest  apparel,  with  shamefastness  and  sobriety  ;  not  with 


32  FIRST  EPISTLE  TO  TIMOTHY.  [ii.  8-12. 

braided  hair,  and  gold  or  pearls  or  costly  raiment ;  but  (which  becometh 
women  professing  godliness)  through  good  works.  Let  a  woman  learn  in 
quietness  with  all  subjection.  But  I  permit  not  a  woman  to  teach,  nor  to 
have  dominion  over  a  man,  but  to  be  in  quietness. 

I  desire,!  will,  order,  ^'^^'.fz^.y  "  I  suffer  not"  (12),  evidently 
an  expression  of  apostolic  authority  (v.  14;  Tit.  iii.  8), 
corresponding  to  "  exhort  "  (1).  Therefore,  "  retrospective 
and  resumptive."  It  connects  with  i  to  carry  further 
the  thought  there  expressed,  from  which  there  has  been 
a  brief  digression,  "  in  pursuance,  then,  of  my  general  ex- 
hortation (i)  I  desire"  that  the  men  pray.  The  subject 
of  prayer  is  again  brought  forward  "  forcibly  and  dis- 
tinctly," i.  e.  oral  prayer  in  the  congregation  where  the 
heart  of  the  assembly  follows  the  voice  of  the  leader. 
This  duty  is  to  be  discharged  by  "the  men"^  in  distinc- 
tion from  women,  whose  proper  demeanor  at  public  wor- 
ship is  stated  in  g.  The  respective  appropriate  duties  of 
the  two  sexes  are  contrasted,  and  the  offering  of  the 
common  prayer  is  assigned  to  the  men  (i  Pet.  iii.  7  ;  i 
Cor.  xi.  4,  5),  but  not  restricted  to  the  presiding  ofificer, 
an  inconsistency  of  extreme  Protestantism  which  de- 
volves the  entire  conduct  of  public  worship  on  the 
minister.  To  women  only  was  this  ofifice  denied  by  the 
Apostle.  In  every  case,  everywhere.  The  Christians  in 
Ephesus  may  have  had  various  places  of  customary 
assembling  for  worship.  This  Apostolic  injunction  is  to 
be  followed  whenever  they  are  wont  to  meet.  Other 
directions  follow:  lifting  up  holy  hands.  The  Chris- 
tians appear  to  have  observed  the  custom  of  the  Jews  (Ps. 
xxviii.  2  ;  xliv.  20  ;  cxli.  2  ;  i  Kings  viii.  22),  and  of  pagans, 
stretching  the  hands  toward  heaven  in  prayer,  "  indica- 
tive  of  the  offering  of  the  petition,  and,  perhaps,  of  the 

1  PovTiOjiai,  "  the  active  wish,"  versus  dkleiv,  4.     A  satisfactory  distinction 
has  not  been  given.  ^  avi^pag,  versus  avOpuiroi,  i,  4. 


II.  8-12.]  CHAPTER  II.  7^7^ 

readiness  to  receive  the  gifts  sought"  (Bib.  Comm.), 
(Clem. — Rom.  i  Cor.  29).  The  folding  of  the  hands  in 
prayer,  indicative  of  submission,  is  said  to  be  of  Indo- 
Germanic  origin.  "Holy  hands"  are  hands  unstained 
by  violence,  undefiled  as  instruments  of  lust  (Ps.  xxiv.  4  ; 
xxvi.  6;  Jas.  iv.  8;  Job  xvii.  9  ;  cf.  Is.  i.  15  ;  2  Mace, 
v.  16).  Men  leading  the  prayers  must  have  the  prere- 
quisites of  outward  purity,  and  they  must  have  of  course 
the  inward  spiritual  qualifications,  be  without  wrath  or 
disputing.  The  latter  Luth.  and  A.  V.  render  "  doubt- 
ing," those  praying  must  be  free  from  wrath  toward  their 
fellow-men  and  from  distrust  toward  God.  The  want  of 
love  and  the  lack  of  faith  are  obstructive  to  common 
prayer  as  they  are  to  private  devotions  (Matt.  v.  23  f.). 
The  sense  of  our  version  is  that  the  contention,  the  dis- 
putatious strife  which  is  the  outward  expression  of  wrath, 
and  which  is  so  liable  to  break  out,  is  to  be  suppressed. 
Prayer  in  religious  assemblies  may  as  well  be  omitted 
where  the  people  are  mutually  embittered  by  religious  or 
any  other  disputes  (iii.  3  ;  2  Tim  ii.  24  ;  Tit.  iii.  2).  For 
the  women  also  Paul  has  special  directions :  In  like 
manner,!  etc.,  I  desire.  With  continued  reference  to 
public  prayer,  Paul  reminds  Timothy  that  the  women 
likewise  have  duties  co-ordinate  with  what  has  just  been 
required  of  the  men.  They  are  present  at  the  devotional 
assemblies  not  as  mere  supernumeraries  or  spectators, 
even  though  their  mouths  be  closed  in  prayer  and  in 
teaching  (12) — not  in  song,  they  contribute  to  the 
general  edification  by  simplicity  of  dress  and  sobriety  of 
deportment.  To  adorn  themselves  in  modest  apparel, 
with  shamefastness  and  sobriety,  runs  parallel  with 
"  lifting  up  holy  hands,   without  wrath  and   disputing." 

1  wffafrwf  may  introduce  a  statement,  co-ordinate  \\\'Cn,\i\.\\.  wot  purely  simi- 
lar to  what  precedes.     Titus  ii.  3  ;  Rom.  viii.  26, 

3 


34  FIRST  EPISTLE  TO  TIMOTHY.  [ii.  8-12. 

Nothing  that  mars  the  solemnity  and  spirituaHty  of  wor- 
ship is  to  be  allowed  on  the  part  of  either  men  or  women. 
In  modest  apparel,^  "  in  seemly  guise,"  becoming,  ap- 
propriate raiment.  Some  render,  behavior,  demeanor 
(Tit.  ii.  3).  Ellic.  :  "  Deportment  as  exhibited  externally 
whether  in  look,  manner  or  dress."  That  it  is  under- 
stood here  as  exhibited  principally  in  dress  is  evident 
from  the  contrast  not  with  braided  hair,  and  gold  or 
pearls  or  costly  raiment  with  shamefastness  and  sobriety. 
Their  outward  appearance  in  suitable  attire  and  bearing 
must  be  a  faithful  reflex  of  the  inward  spirit.  The  former 
term="  an  innate  shrinking  from  what  is  unbecoming  " 
(11,  12),  the  latter=control  of  the  affections  and  desires, 
"a  well-balanced  frame  of  mind,  resulting  from  habitual 
restraint."  Let  women  attend  prayers  with  such  orna- 
mentation, ''  which  is  in  the  sight  of  God  of  great  price  " 
(i  Pet.  iii.  4),  and  not  with  the  showy,  artificial  and  super- 
ficial decorations  of  hair-fixtures,  ear-rings,  necklaces, 
bracelets  and  high-priced  clothing  (i  Pet.  iii  ;  Ls.  iii.) ;  but 
(which  becometh  ...)...  through  good  works.  The 
construction  is  doubtful.  Some  render  :  professing  godli- 
ness through  good  works,  godliness  consisting  in  good 
works.  Such  works  could  hardly  be  designated  as  the 
adornment  of  women  present  in  congregational  assemblies. 
The  construction  of  our  text  is  preferable.  This  con- 
nects "  through  good  works  "  with  "adorn  themselves" 
(9),  and  places  in  parentheses  the  reason  for  praising  such 
ornamentation.  "The  chief  proposition  is  that  which 
states  the  true  ornament  of  a  devout  woman  ;  "  good 
works."  These  are  a  better  adornment  than  dress,  a 
nobler  work  than  the  right  of  public  speech.  With  good 
works  in  their  peculiar  sphere  (15),  with  offerings  of  love 
for  the  poor  (Acts  ix.  36),  they  need  not  be  ashamed  to 
1  Koan'uo,  iii.  2,  decorous,  elegant,  refers  to  apparel.     Cf.  10,  Tvpewovaa,  etc. 


II.  8-12.]  CHAPTER  II.  35 

appear  before  God.  They  have  the  most  becoming 
adornment  for  women  professing  godliness  (vi.  21),  laying 
claim  to,  or  employing  themselves  in  godliness.  Their 
profession  should  attest  itself  through  the  richest  and 
most  attractive  graces  of  woman.  This  charge  regarding 
woman's  demeanor  in  Christian  assemblies  suggests  an- 
other danger  to  which  she  is  liable,  namely,  that  of  tran- 
scending her  sphere  in  attempting  to  teach.  She  is  to 
hear,  not  to  speak.  Let  a  woman  learn.i  versus  "  teach  " 
(12),  give  attention  to  the  word  so  as  to  be  instructed  in 
what  is  needful  for  the  inner  life  (i  Cor.  xiv.  31),  in 
quietness,  be  a  silent  listener  (i  Cor.  xiv.  28,  34),  with  all  2 
subjection,  versus  "usurping  authority"  (12),  submissive 
on  every  point,  "  yielding  in  all  cases,"  gainsaying  nothing, 
putting  no  questions  to  the  teachers.  This  can  be  done 
at  home,  where  they  cannot  only  ask  their  husbands 
(i  Cor.  xiv.  35),  but  unrestricted  teach  their  children  and 
their  own  sex.  In  public  ministrations  the  attribute  of 
reserve  is  most  becoming  to  them,  not  that  prominence 
into  which  they  would  be  brought  by  interrupting  the 
public  teacher  or  plying  him  with  questions.  But  I  .  .  . 
In  the  Greek  the  order  is  but  to  teach  I  permit  not  a 
woman,  placing  the  emphasis  on  "  teach,"  repeating 
negatively  the  same  idea  as  ii,  with  an  added  clause 
defining  the  purport  of  female  public  teaching,  and 
enforcing  the  prohibition.  Note  the  parallels  "teach," 
"learn;"  "to  have  dominion,"  "with  all  subjection;" 
"  permit  not,"  z'rri-?^i-"  desire"  (8).  Obedienceand  teach- 
ing are  correlates.  To  teach  therefore^  to  have  dominion 
over  a  man,  not  the  husband,  but  man  in  general.  Woman 
is  not  "  to  be  lord  of  man,"  assume  superiority  to  the 
male  sex  in  the  assemblies,  the  very  opposite  of  woman's 

1  /lavddvii),  fxaO/fr//^. 

^  "  All  "  is  extensive  rather  than  intensive. 


36  FIRST  EPISTLE  TO  TIMOTHY.  [11.  13-15. 

sphere,  which  is  obedience,  primarily  in  public  ministra- 
tions, and  also  in  domestic  life  (Eph.  v.  22,  24  ;  Col.  iii. 
18).  The  teacher  is  virtually  the  ruler.  He  who  gains 
access  to  men's  minds  as  their  moral  instructor  sways  a 
mightier  sceptre  than  a  king.  To  be  in  quietness. 
Sc.  I  desire  her.  This  is  her  "distinct  sphere"  in 
the  assemblies.  Priscilla  (Acts  xviii.  26)  engaged  in 
private  teaching.  Paul  is  in  earnest  on  this  point.  It  is 
with  him  not  a  mere  matter  of  expediency,  suited  to  the 
Church  at  Ephesus  and  forsooth  to  the  Corinthians  (i  Cor. 
11),  but  a  principle  established  in  creation  and  confirmed 
by  history. 

13-15.  For  Adam  was  first  formed,  then  Eve  ;  and  Adam  was  not  be- 
guiled, but  the  woman  being  beguiled  hath  fallen  into  transgression  :  but  she 
shall  be  saved  through  the  childbearing,  if  they  continue  in  faith  and  love 
and  sanctification  with  sobriety. 

That  it  is  unseemly  for  a  woman  to  teach  publicly,  or 
to  assert  the  prerogative  of  government,  is  a  principle 
grounded  {a)  in  the  creation,  for  Adam  was  first  formed, 
fashioned,  created.  Man's  priority  of  existence  argues 
his  priority  in  the  relations  between  him  and  woman.  It 
is  a  proof  of  woman's  "dependence  in  birth  and  condi- 
tion" (i  Cor.  xi.  2  ff.).  Who  ruled  before  the  creation 
of  woman?  Man  was  not  created  for  her,  "but  the 
woman  for  the  man,"  a  helpmeet  (Gen.  ii.  18).  "  For 
the  man  is  not  of  the  woman,  but  the  woman  of  the 
man."  She  is  "  the  glory  of  man,"  not  conversely.  This 
principle  is  also  grounded  {Ji)  in  history,  in  the  story  of 
the  fall.  Adam  was  first  in  creation.  Eve  first  in  trans- 
gression, the  woman  being  beguiled.  There  is  no  need 
of  adding  "  first."  The  emphasis  is  on  "  beguiled,"  as 
shown  by  its  repetition,  the  thought  being  strengthened 
by  a  compound  form  of  the  verb="  being  completely  and 
patently  deceived,"   "  being  seduced   by  deceit  "  (2  Cor. 


I 


II.  13-15.]  CHAPTER  II.  37 

xi.  3).  This  happened  exclusively  to  the  woman  (Gen. 
iii.  13).  Adam  was  not  beguiled.  It  is  not  said  that  he 
did  not  sin,  nor  that  his  transgression  was  any  more  ex- 
cusable, but  he  does  not  set  up  the  plea  of  having  been 
"  beguiled."  The  first  entrance  of  sin,  the  greatest  calam- 
ity of  the  race,  was  due  to  woman's  capacity  for  being 
deceived  and  ensnared.  She,  and  she  alone,  succumbed 
directly  to  the  treacherous  promises  of  the  serpent.  Adam 
accepted  afterwards  the  fruit  from  her  hand  (Gen.  iii.  17), 
sharing  her  disobedience,  and  there  is  neither  extenua- 
tion for  his  oflfence,  nor  aggravation  of  hers,  but  the 
simple  statement  that,  when  woman,  in  that  critical  mo- 
ment, displayed  her  peculiar  susceptibility  to  guile  and 
deception,  she  showed  her  incapacity  to  rule.  The  fitness 
of  God's  judgment  falling  upon  her  in  the  form  it  did 
(Gen.  iii.  16)  is  vindicated.  That  she  was  by  this  subjected 
to  the  rule  of  man  is  no  proof  that  she  was  the  greater 
sinner,  nor  is  the  penalty /rrjrr  one  of  remarkable  severity. 
In  Rom.  V.  12  the  subject  is  different.  No  reference  is 
made  to  Eve,  and  all  sin  is  traced  to  the  first  transgres- 
sion, to  Adam  as  the  head  of  sinning  humanity.  Hath 
fallen  into  transgression,  come  to  be  in  the  state  of  trans- 
gression, "  because  involved  in  transgression."  The  latter 
followed  quickly  upon  her  beguilement.  Deception  was 
the  occasion  of  her  ruin  (Gen.  iii.  12).  Paul  quotes 
Genesis  as  giving  real  history  both  respecting  man's 
creation  and  fall.  At  the  same  time  he  uses  the  facts  of 
the  O.  T.  as  symbols  of  higher  or  general  truths,  and 
presents  Adam  and  Eve  respectively  as  prototypes  of 
their  sex  for  all  humanity  and  for  all  time.  The  order 
followed  in  the  creation  was  typical,  and  the  conditions  of 
the  fall  confirm  the  principle  that  the  right  to  rule  has 
been  committed  to  man.  But  she  shall  be  saved  through 
the  child-bearing.     This  encouraging  declaration  may  be 


38  FIRST  EPISTLE   TO   TIMOTHY.  [n.  13-15. 

intended  as  a  cheering  antithesis  to  what  was  just  said 
respecting  woman's  part  in  the  primal  transgression  (12)  or 
to  enhearten  her  in  the  face  of  the  interdiction.  Though 
denied  a  part  in  pubHc  teaching  she  is  not  denied  a  share 
in  Christ's  salvation  on  the  same  terms  as  men :  the  con- 
tinuance in  faith,  etc.  In  fact,  despite  both  considera- 
tions, woman  need  not  despair  of  salvation.  She,  "the 
woman,"  here  collectively  the  whole  sex  as  indicated 
by  the  plural,  "  if  they  continue,"  etc.,  while  in  14 
specifically  Eve.  Saved, ^  "  the  usual,  proper,  scriptural 
sense."  Through  is  not  restricted  to  means.  Child-bear- 
ing is  not  a  means  of  salvation.  Motherhood  does  not 
save.  Salvation  is  always  through  faith  alone,  and  child- 
bearing  is  no  more  the  ground  of  a  woman's  personal 
salvation,  than  is  public  teaching  of  a  man's.  "  She  will 
be  saved  "  is  a  passive  phrase  denoting  that  woman's 
salvation  is  not  brought  about  by  her  own  agency. 
"  Through "  thereforc=the  circumstances  and  relations 
amid  which  it  takes  place,  to-wit,  the  child=bearing,  the 
bearing  and  rearing  of  children.  Confined  to  this  sphere 
which  God  allotted  to  her  as  her  special  and  sacred  func- 
tion, patiently  acquiescing  in  its  sorrows  and  faithfully  dis- 
charging its  duties,  she  will  partake  of  Christ's  salvation. 
She  will  find  motherhood  not  a  curse  but  a  blessing,  not 
a  hindrance  to  salvation  but  a  help  to  it  (v.  14).  Ellic. 
claims  an  allusion  to  Gen.  iii.  16.  As  sin  opened  the 
floodgate  of  transgression,  the  very  sentence  for  her  sin 
had  also  a  corresponding  promise  for  her.  Through 
"  the  child-bearing "  she  should  give  birth  to  a 
Saviour,  "  the  appointed  means  of  her  own  and  of 
the  world's  salvation,"  she  w^ould  be  the  instrument 
of  the  incarnation  (Gal.  iv.  4).  But  neither  Eve  nor 
Mary  was  saved  in  any  other  way  than  all  other  be- 
1  G(l)i^£iv,  cuTTjp,  3,  audrjvai,  4. 


I"3-IS-]  CHAPTER  II.  39 

lievers,  and  that  no  singular  act  or  event  is  implied  is 
obvious  from  the  following  requirement  if  they  con= 
tinue  .  .  .  with  sobriety,  which  sets  forth  the  Christian 
life  in  its  various  phases  in  general,  not  simply  conjugal 
or  maternal  life.  Child-bearing  is  wot  per  se  a  ground  of 
salvation,  "but  if  they  continue,"  etc.  The  usual  pro- 
viso of  faith  is  insisted  on,  and  the  condition  that  they 
"  continue "  in  it  implies  that  they  are  standing  in 
faith.  Their  vocation  consists  in  the  discharge  of  con- 
jugal and  domestic  duties,  than  which  there  is  no  higher 
or  more  sacred  function,  yet  they  must  at  the  same  time 
cultivate  the  cardinal  Christian  virtues,  the  requisite  con- 
comitants of  salvation.  Sobriety  is  a  Christian  grace 
pre-eminently  becoming  in  women  as  over  against  the 
forwardness  rebuked  in  11.  With  this  term  "the  ex- 
hortation returns  to  its  starting-point,  the  subordination 
of  woman."  Observation. — A  literal  and  legalistic  ap- 
plication of  what  is  here  said  on  dress  and  jewelry  does 
not  consist  with  the  spirit  of  the  Gospel,  and  the  subject 
is  at  all  events  not  private  adornment.  Not  ornamenta- 
tion or  fine  apparel  is  condemned,  but  their  substitu- 
tion in  the  house  of  God  for  spiritual  beauty  and  grace. 
On  the  other  hand,  the  very  manner  of  his  argumenta- 
tion shows  that  in  the  matter  of  restricting  the  functions 
of  ruling  and  public  teaching  and  praying,  Paul  is  con- 
tending for  a  principle  of  permanent  and  universal  ap- 
plication. He  taught  thus  "  in  all  the  churches "  (i 
Cor.  xiv.  34-36). 


CHAPTER  III. 

From  the  conduct  of  public  worship,  Paul  proceeds  to  the  requi- 
site qualifications  in  Church  officials,  in  those  who  preside  over  and 
those  who  minister  to  the  interests  of  the  congregation.  These  were 
not  clergymen  in  the  modern  sense,  the  distinction  between  lay  and 
clerical  not  having  arisen,  nor  were  they  per  se  or  primarily  teachers, 
that  duty  devolving  on  such  as  possessed  peculiar  endowment  for  it. 
The  bishop  might  discharge  this  function.  Ramsay  i  :  "  He  may  be 
a  prophet  and  speak  with  inspiration"  (2;  v.  17;  Tit.  i.  9),  but 
teaching  did  not  belong  ex  professo  to  his  position.  The  bishops 
were  an  official  board  in  whom  was  vested  the  oversight  of  the 
Church,  the  administration  of  its  property,  finance,  charity  and  dis- 
cipline (v.  17  ;  I  Thess.  v.  12  ;  Rom.  xii.  8  ;  Heb.  iii.  7,  17,  24). 

Two  categories  appear  quite  early,  bishop  and  deacon,  with  plural 
representatives  of  each  (Phil.  i.  i).  Hatch-  claims  that  they  were 
originally  the  same.  Kurtz  argues  this  from  "  the  practical  identity 
of  the  qualifications  set  for  them."  He  assigns  to  the  bishops  the 
function  of  "governing,  administrating  and  superintending,"  to  the 
deacons  that  of  "serving,  assisting  and  carrying  out  details  as  sub- 
ordinate auxiliaries."  Though  the  latter  appear  here  as  a  recognized 
institution,  it  is  not  probable  that  the  appointment  of  "the  seven" 
(Acts  vi.  1-6)  was  followed  as  a  model.  That  seems  to  have  been  a 
provision  for  a  special  emergency. 

The  term  "elder,"  "elders,"  is  also  of  frequent  occurrence  espe- 
cially in  connection  with  Jewish  Christians  (Acts  xi.  30;  xv.  2,  4, 
etc.  ;  xxi.  18).  Its  identity  with  bishop  ^  is  now  generally  admitted 
even  by  Anglicans.  The  two  terms  are  applied  indifferently  to  the 
same  persons,  and  in  some  passages  (ex.  gr.  Phil,  i),  elders  are  not 
mentioned  though  "bishops"  are  spoken  of.  Here,  Paul  speaks 
only  of  a  "  bishop  "  and  "  deacons,"  but  in  v.  17  of  "  elders  "  alone. 

The   two   terms  may   convey    "essentially    different    meanings." 

1  Tlie  Church  in  the  Roman  Empire. 

2  The  Organization  of  the  Early  Christian  Churches. 
■^  Ellic,  Bib.  Comm. 

40 


III.  1-7.]  CHAPTER  III.  41 

"  Bishop  "=overseer,  used  by  the  LXX.  indefinitely  as  an  official 
designation,  refers  to  duties,  office,  oversight  ;  "  elder  "  to  age,  honor, 
ripe  experience,  personal  dignity.  Elders,  it  seems,  were  selected 
for  bishops  (Acts  xiv.  23  ;  xx.  17,  28  ;  Tit.  i.  5,  7  ;  i  Pet.  v.  12),  to 
take  the  oversight  of  the  flock.  Ramsay  maintains  that  an  elder  of 
approved  aptness  and  power  was  designated  by  the  Council  of  Elders 
to  superintend  a  certain  action,  and  that  he  thus  became  "  a  Presby- 
ter in  special  circumstances,"  an  Episcopos  for  the  occasion.  Having 
thus  been  tried  in  the  discharge  of  executive  duties,  and  gained  com- 
manding influence  by  his  personal  character,  "  the  Episcopus  tended 
to  become  permanent,"  and  before  the  middle  of  the  second  century 
he  enjoyed  monarchical  power.  How  this  rapid  transition  came 
about,  how  a  community  in  which  all  had  equal  rights,  an  autonomy 
presided  over  by  a  college  of  equal  elders,  found  itself  in  a  short 
period  under  a  single  definite  rulership,  under  a  sovereign  bishop,  the 
answer  to  this,  appears  in  the  exigency  of  the  times,  in  the  pro- 
vincial civic  administration,  in  the  pressure  of  the  state,  in  the 
havoc  of  the  persecutions,  in  the  rise  of  heresy,  in  the  strong  con- 
sciousness of  unity  and  brotherhood  which  animated  a  comnmnity 
co-extensive  with  the  empire  and  proscribed  by  it,  and  which  felt 
the  need  of  a  medium  of  intercourse  between  its  widely-scattered 
communities.  All  these  considerations  and  still  others  continued  to 
call  for  a  compact  organization,  for  a  common  policy,  for  "  a  centre 
of  order  and  a  guarantee  of  union,"  for  a  central  embodiment  of 
each  particular  community  with  power  to  speak  and  to  act  for  it,  not 
only  before  the  universal  community,  but  also  before  the  state.  (Cf. 
Luth.  Comm.,  Phil.  i.  i.)  That  this  had  the  sanction  of  a  jus  divi- 
niiin  is  the  invention  of  a  later  age. 

1-7.  Faithful  is  the  saying,  If  a  man  seeketh  the  office  of  a  bishop,  he 
desireth  a  good  work.  The  bishop  therefore  must  be  without  reproach, 
the  husband  of  one  wife,  temperate,  soberminded,  orderly,  given  to  hos- 
pitality, apt  to  teach  ;  no  brawler,  no  striker ;  but  gentle,  not  contentious,  no 
lover  of  money;  one  that  ruleth  well  his  own  house,  having  /«j  children 
in  subjection  with  all  gravity;  (but  if  a  man  knoweth  not  how  to  rule  his 
own  house,  how  shall  he  take  care  of  the  church  of  God  ?)  not  a  novice,  lest 
being  puffed  up  he  fall  into  the  condemnation  of  the  devil.  Moreover  he 
must  have  good  testimony  from  them  that  are  without ;  lest  he  fall  into 
reproach  and  the  snare  of  the  devil. 

Faithful  is  the  saying  (i.  15),  a  preface  calling  attention 
to  a  new  line  of  thought,  not  as  elsewhere  "  introducing 


42  FIRST  EPISTLE  TO  TIMOTHY.  [in.  1-7. 

a  maxim  of  faith,  but  a  maxim  of  experience."  Some 
may  have  thought  otherwise.  Seeketh,i  definitely  mani- 
fests his  "  desire  "  for  it,  grasping  for  it  as  something 
desirable.  Such  aspiration  may  have  sprung  from  ambi- 
tious motives  (Jas.  iii.  i),  or  from  the  zeal  born  of  faith 
and  love.  An  excellent  work  may  be  sought  from  un- 
worthy motives  and  by  unfit  persons,  even  though  as  in 
the  present  case  grave  responsibility  and  peril  attach  to 
it.  Men  to  fill  this  office  were  evidently  chosen  either 
by  Timothy,  or  by  the  Church,  hence  these  directions. 
A  good  work.  V.  O. :  "  The  adjective  denotes  the  excel- 
lency of  the  work,  the  noun  its  difficulty."  It  is  an 
honorable  occupation  (2  Tim.  iv.  5  ;  i  Thess.  v.  13),  but 
it  is  "  the  name  of  a  work,  not  of  a  dignity."  The  "  office 
is  the  synonym  of  activity,  labor  and  toil,  not  honor  and 
ease  "  (i.  18;  2  Tim.  iv.  7  ;  Acts  xv.  38;  Phil.  ii.  30).  The 
bishop  theretore.  Since  the  office  is  so  excellent  and 
honorable  it  demands  noble  personal  virtues.  The  aspi- 
ration for  it  is  commendable,  but  the  fitness  it  requires 
should  make  men  pause.  A  good  office  demands  worthy 
incumbents.  Must  be  without  reproach.  An  irreproach- 
able character  (10)  is  a  moral  necessity  in  one  appointed 
as  overseer.  The  moral  repute,  in  which  the  person  to 
be  chosen  is  held  among  those  over  whom  he  is  to  pre- 
side, conveys  a  general  idea  (Tit.  i.  7),  giving  the  true 
point  of  view  for  the  whole  passage,  comprehending  and 
explaining  all  that  follows.  To  the  objection  that  these 
qualifications  are  mostly  commonplace,  the  Bib.  Comm. 
answers,  "  It  is  his  general  consistency,  and  his  excellence 
in  the  relations  of  domestic  and  social  life,"  which  guar- 
antee his  fitness  for  the  office.  The  requirements  are 
mostly  of  an  external  character,  "  virtues  which  meet  the 
eye" — for  who  can  judge  the  heart?  and  the  primary 
1  iltiyETUL,  vi.  10;  Ileb.  xi.  16;  Rom.  i.  27. 


III.  1-7.]  CHAPTER  III.  43 

condition  for  the  office  is  a  •good,  reputation.  From  this 
point  Paul  particularizes:  husband  of  one  wife.  Lack- 
ing this  qualification  he  could  not  "be  without  reproach," 
since  a  strong  prejudice  obtained  at  the  time  against 
second  marriages  of  all  kinds.  According  to  one  view 
this  is  directed  against  polygamy,  but  had  there  been 
occasion  to  condemn  that  sin  Paul  would  have  forbidden 
it  to  all.  It  could  hardly  have  occurred  to  him  that  a 
polygamist  would  intrude  into  a  holy  office.  Carlstadt 
interpreted  it  of  obligatory  marriage  for  pastors,  and  it 
may  be  claimed  that  one  familiar  with  domestic  duties  is 
better  prepared  for  pastoral  ministrations  than  a  bachelor. 
It  may  be  directed  against  remarriage  after  divorce,  but 
it  is  not  limited  to  that.  Public  sentiment  at  the  time 
looked  with  disfavor  upon  the  contraction  of  marriage 
after  the  death  of  one's  consort.  It  was  held  to  be  un- 
seemly, if  not  immoral.  To  forego  a  second  wedlock  was 
regarded  as  a  mark  of  high  moral  strictness.  Even  the 
heathen  deemed  it  unbecoming  for  a  widow.  It,  there- 
fore, behooved  one  about  to  step  on  the  high  pedestal  of 
pastoral  oversight  to  conform  to  public  sentiment — as 
long  as  it  was  not  sinful,  and  to  set  an  example  of  self- 
restraint.  The  like  requirement  was  made  not  only  of 
deacons  (12),  but  also  of  widows  who  were  to  be  enrolled 
for  Church  service  (v.  9),  while  the  younger  widows  were 
counselled  to  contract  another  marriage  (v.  14),  a  prac- 
tice defended  (Rom,  vii.  2  f.  ;  i  Cor.  vii.  8,  9,  39).  Pru- 
dential reasons,  regard  for  their  official  standing  and  in- 
fluence, should  lead  bishops  to  deny  themselves  a  privi- 
lege not  denied  to  others,  when  thereby  they  would 
strongly  prepossess  the  public.  The  Church  very  soon 
reduced  this  to  law,  and  according  to  Origen  neither 
bishop,  presbyter,  deacon  or  "  widow  "  could  marry  a 
second  time.     The  prohibition  of  marriage,  altogether,  to 


44  FIRST  EPISTLE  TO   TIMOTHY.  [iii.  1-7. 

the  clergy,  is  clearly  irreconcilable  with  the  Apostle's 
injunction  here  and  in  4.  Temperate  1  may  be  taken 
literally,  or  metaphorically  :  sobriety  of  temper,  "  not  in- 
toxicated or  swayed  by  any  carnal  passion."  It  has  thus 
close  affinity  with  the  foregoing  virtue  as  well  as  with 
the  next  one.  Soberminded,^  discreet,  self-controlled,  the 
opposite  of  vehemence  or  violence  which  goes  to  excess 
(Tit.  i.  7,  8).  Outwardly  manifested  this  virtue  becomes 
orderly ,3  of  proper  behavior,  with  nothing  unseemly  in 
his  conduct.  Given  to  hospitality  (Tit.  i.  8).  This  duty 
was  called  for  not  only  in  a  general  way  by  the  large 
number  of  Christians,  strangers  and  exiles  (Rom.  xii.  13  ; 
Heb.  xiii.  2  ;  i  Pet.  iv.  9),  but  it  devolved  especially  upon 
the  overseers  who  were  charged  with  the  maintenance  of 
intercommunication  between  the  widely-separated  Chris- 
tian communities  (Tit.  i.  8).  Apt  to  teach,  able  and 
expert  (2  Tim.  ii.  24).  Although  teaching  was  free  to 
all  who  had  the  requisite  charism,  bishops  must  in  partic- 
ular know  how  to  present  truth  in  the  instruction  of  cate- 
chumens, for  general  edification  and  for  the  refutation  of 
heretics  (Tit.  i.  9).  Those  who  labor  in  word  and  doc- 
trine are  worthy  of  special  honor  (v.  17).  No  brawler. 
Lit.  quarrelsome  over  wine*  (Tit.  i.  7),  not  simply 
drunken,  but  exhibiting  drunkenness,  noisy,  bullying, 
abusive.  It  is  akin  to  striker,  a  passionate,  impulsive 
character  ready  to  quarrel  and  to  give  blows,  and  since 
both  (Tit.  iii.  2)  are  evidently  the  opposites  of  the  two 
following  :  gentle  (forbearing,  yielding,  reasonable),  not 
contentious,  the   reference    is   doubtless    to    violent    be- 

1  v7}<^akiov,  II ;  Titus  ii.  2.  v7/<pEiv,  to  watch,  i  Thess.  v.  6,  8;  2  Tim.  iv.  5; 
I  Pet.  i.  13;  iv.  7 ;  V.  8,  used  in  general  metaphorically  of  watchfulness 
aivi  sobriety. 

2  cuippuv,  au(j)po(7iwrj,  ii.  9,  1 5.  ^  Kuc/Litog,  ii.  9. 
*  ndpoivuv,  cf.  8,   fi^/  oivu  TToTiXCt  TVfMoix- 


III.  1-7.]  CHAPTER  III.  4^ 

havior  proceeding  from  wine  or  from  any  cause.  Of 
the  pair  of  virtues  enjoined  Ellic.  defines  the  latter 
as  "  not  aggressive  or  pugnacious,"  the  former  having 
the  wider  meaning  of  "  actively  considerate  and  forbear- 
ing, waiving  even  just  and  legal  redress"  (2  Tim.  ii.  24). 
Co-ordinate  with  these  follows  the  epithet  lover  of 
money,  avaricious  (vi.  10  ;  Heb.  xiii.  5  ;  2  Tim.  iii.  2  ; 
Luke  xvi.  14),  connecting  closely  with  "  contentious." 
The  greed  of  gain  begets  contention  and  wrath.  A  ret- 
rospective reference  to  "given  to  hospitality"  is  sug- 
gested. One  that  ruleth.  .  .  .  An  overseer's  usefulness 
must  not  only  not  be  hindered  by  personal  blemishes, 
but  he  must  be  strong  on  the  social  side.  His  conjugal 
life  was  touched  on  in  2,  now  his  relation  to  his  entire 
family,  his  own  house,  is  brought  forward  as  a  test  of  his 
fitness  to  rule  the  Christian  household.  The  qualities 
which  go  to  make  a  good  head  of  the  family,  love,  pa- 
tience, firmness,  prudence,  are  the  very  qualities  required 
in  one  who  presides  over  the  family  of  believers.  Suc- 
cess with  one's  private  family  argues  capacity  for  govern- 
ing the  public  Christian  body.  The  true  test  of  a  man 
is  at  all  events  not  what  he  is  abroad,  but  what  he  is  in 
the  small  circle  of  his  own  home.  "  His  own  "  versus 
"the  church  of  God"  (v.  15).  House  includes  the 
servants,  the  whole  establishment.  Having  (holding) 
.  .  .  in  subjection  (ii.  11  ;  Tit.  i.  5),  holding  them  in  the 
proper  moral  sphere  (Col.  iii.  20),  restraining  them  from 
disorder  and  lawlessness  with  all  gravity  (ii.  2),  may 
refer  "  to  the  way  in  which  the  father  must  do  his  duty," 
or  to  the  children's  demeanor,  connected  closely  with 
"  subjection,"  "  specifying  the  attendant  grace  with 
which  their  obedience  was  to  be  accompanied  "  (El.LIc). 
But  if  a  man  knoweth  not,  etc.  The  analogy  between 
a   natural  family,   "a   little    Christian   community,"   and 


46  FIRST  EPISTLE  TO  TIMOTHY.  [in.  1-7. 

the  brotherhood  of  God's  children  over  which  the  over- 
seers are  placed  as  fathers  in  Christ,  shows  "  the  reason- 
ableness and  justice  of  the  requisition  "  that  he  rule  well 
his  own  house.  It  is  an  inference  from  the  less  to  the 
greater.  If  his  paternal  influence  failed  with  his  own 
children,  how  will  it  suflfice  in  the  larger  sphere  of  the 
Church,  where  the  same  qualities  in  a  higher  degree  are 
needed  to  cope  with  like  difficulties?  It  is  in  fact  noto- 
rious that  a  pastor's  ill-bred  and  ill-behaved  children  are 
the  greatest  obstruction  to  his  usefulness  (i  Sam.  iii.  13). 
To  rule,  lit.  stand  at  the  head  o{}  control  (v.  17;  i 
Thess.  v.  12).  Take  care  of.  While  the  province  of  a 
father  and  that  of  a  pastor  are  put  on  the  same  footing, 
this  milder  term  does  not  allow  spiritual  overseers  to  be 
lords  over  God's  heritage  (i  Pet.  v.  3).  While  it  means  to 
take  charge  of,  to  direct,  to  administer  an  office,  to  pro- 
vide for,  it  includes  the  idea  of  tenderness,  anxiety,  self- 
denying  devotion  (2  Cor.  xi.  28  ;  Luke  x.  34,  35).  The 
congregation,  it  is  implied,  are  to  render  corresponding 
obedience  as  children,  not  as  servants.  Not  a  novice,  a 
recent  convert.  The  original  is  "neophyte,"  one  newly 
planted,  i.  e.  one  recently  baptized  (Rom,  vi.  4,  5  ;  xi. 
17;  I  Cor.  iii.  6),  a  metaphor  taken  from  plants,  which, 
though  they  have  luxuriant  foliage,  are  tender,  fragile, 
easily  injured.  Such  a  one  is  not  to  be  suddenly  elevated 
to  a  position  of  oversight,  lest  being  puffed  up  ...  2 
The  Greek  is  of  doubtful  meaning.  Some  render  inflated 
with  conceit,  suffering  from  a  swelled  head.  Others  : 
befogged,  his  understanding  beclouded  with  pride.  It  is 
not  good  for  one  "  to  begin  at  the  highest  point."  Not 
only  does  the  novice  lack  the  needful  experience  to  be 
a  guardian  of  others,  but  his  sudden  elevation  to  power 
is  likely  to  make  him  dizzy,  to  be  hurtful  to  his  own 
1  TvpoarTJvai.       2  TV(j)u6eli,  riifog.     Beng. :  a  smoking  heat  without  flame. 


III.  1-7.]  CHAPTER  III.  47 

soul,  and  in  promoting  men  over  others,  their  own  wel- 
fare must  not  be  overlooked.  They  will  be  tempted  to 
self-exaltation.  This  caution  was  impracticable  at  the 
founding  of  churches  (Acts  xiv.  23),  but  the  immediate 
apostolic  oversight  rendered  it  unnecessary.  It  became 
the  fixed  rule  in  the  Church  from  the  earliest  times.  The 
condemnation  of  the  devil.  The  grammatical  affinity  of 
this  clause  with  'jb,  which  refers  to  the  snare  which  the 
devil  lays,  has  led  to  the  rendering  the  judgment  which 
the  devil  brings.  But  (Beng.)  "  he  does  not  judge,  but 
is  judged."  God  executes  judgment.  The  devil  rests 
under  his  punitive  sentence,  and  such  a  judgment  as  he 
was  the  object  of  will  also  be  passed  upon  the  young 
bishop  under  similar  circumstances,  i.  e.  if  self-exaltation 
occasions  his  fall  (Jud.  6;  2  Pet.  ii.  4).  Moreover,  he 
must  have  good  testimony  .  .  .  Lit.  but  also  he 
must  .  .  .  connecting  with  6.  Not  only  does  Paul  for- 
bid the  selection  of  a  neophyte,  of  whose  new  life  little 
can  be  known,  but  the  candidate  for  this  office  must 
have  attained  to  a  good  standing  in  the  eyes  of  those 
without  the  pale  of  the  Church  (Acts  16,  12).  Besides 
being  irreproachable  in  the  community  itself  (2),  favor- 
able testimony  must  be  borne  to  him  from  those  who  are 
outside  the  Christian  fold,  who  have  no  religious  sym- 
pathy with  him  (v.  14;  Tit.  i.  13;  i  Cor.  v.  12;  Col.  iv. 
5  ;  I  Thess.  iv.  2).  Lest  .  .  .  into  reproach  is  to  be  taken 
independently  of  the  next  clause,  and  immediately  with 
the  foregoing.  If  he  does  not  command  favorable  testi- 
mony from  those  "  without,"  i.  e.  the  non-Christian 
public,  he  will  come  into  reproach  among  them,  be  the 
object  of  their  reproachful  comments  and  judgment, 
whether  deserved  or  not.  Suspicion  of  his  sincerity, 
because  of  his  notorious  former  vices,  will  neutralize  his 
influence,  and  (Ellic.  :  "  what  is  sure  to  follow  ")  the 


4.8  FIRST  EPISTLE  TO  TIMOTHY.  [in.  8-13. 

snare  of  the  devil  (vi.  9  ;  2  Tim.  ii.  26).  Deprived  of  his 
good  name,  conscious  of  the  loss  of  character,  a  "  recent 
convert  finding  himself  an  object  of  suspicion  and  re- 
proach "  in  his  high  office,  becomes  an  easy  prey  to  the 
subtlety  of  Satan,  and  recklessly  returns  to  the  sinful 
courses  from  which  he  had  just  been  rescued,  becoming 
as  wicked  as  he  is  reputed. 

8-13.  Deacons  in  like  manner  must  be  grave,  not  double-tongued,  not 
given  to  much  wine,  not  greedy  of  filthy  lucre ;  holding  the  mystery  of  the 
faith  in  a  pure  conscience.  And  let  these  also  first  be  proved ;  then  let 
them  serve  as  deacons,  if  they  be  blameless.  Women  in  like  manner  tniist 
be  grave,  not  slanderers,  temperate,  faithful  in  all  things.  Let  deacons  be 
husbands  of  one  wife,  ruling  their  children  and  their  own  houses  well.  For 
they  that  have  served  well  as  deacons  gain  to  themselves  a  good  standing, 
and  great  boldness  in  the  faith  which  is  in  Christ  Jesus. 

Deacons  1  (Phil.  i.  i).  Ellic.  :  "  An  assistant  and 
subordinate  to  the  Presbyter."  (See  p.  40.)  In  like 
manner,  as  in  the  case  of  bishops.  The  relationship  of 
the  office  calls  for  related  qualifications.  The  duties 
beino-  not  different  but  similar  demand  similar  character- 
istics. In  respect  to  this  class  also  no  comprehensive 
enumeration  of  requirements  is  given,  but,  along  with  the 
interdiction  of  certain  vices,  a  few  positive  qualities  are 
instanced,  for  the  most  part  those  domestic  or  social 
virtues  which  men  readily  see  and  judge  in  others. 
Grave  (11  ;  ii.  2;  iii.  4;  Tit.  ii.  2,  7),  marked  by  propriety, 
commanding  respect  by  their  character.  The  positive 
requirement  is  followed  by  three  negatives  :  not  double= 
tongued,  saying  one  thing  to  these,  another  to  those,  a 
firm  curb  on  the  tongue  being  needed  in  their  extensive 
personal  intercourse  with  the  members  as  they  ministered 
to  the  poor,  the  sick  and  the  helpless  (i  i)  ;  not  given  to 2 
..."  enslaved  to  "  (Tit.  ii.  3).     Bcng.  suggests  the  lia- 

1  did-covof,  minister,  servant.  ^  Txpoakx'^'-v  \   iv.  13;  Heb.  vii.  13. 


III.  8-13.]  CHAPTER  III.  4g 

bility  to  excessive  drinking  by  their  ofificial  visits  to  many 
houses,  whereas  the  deacon  must  be  a  pattern  of  temper- 
ance ;  filthy  lucre,  not  gains  from  unclean  or  disreputable 
business,  but  from  a  dishonest  use  of  the  alms  of  the 
Church,  or  from  the  perversion  of  their  spiritual  ofifice  to 
purposes  of  sordid  gain  (3  ;  vi.  5  ;  Tit.  i.  7,  1 1  ;  i  Pet.  v,  2). 
A  covetous  man  should  not  be  entrusted  with  a  church 
ofifice  that  requires  the  handling  of  funds.  Holding  (i,  19  ; 
DeW.  :  "  bchaltend  ")  the  mystery  of  faith="  mys- 
tery of  godliness  "  (16).  '^  Faith  "  (Gen.  Poss.)  is  the 
subject,  "  mystery "  the  object  on  which  it  exercises 
itself.  By  the  latter  is  meant  the  Gospel  hidden  from 
the  world  until  made  manifest  by  Christ  and  the  Apostles 
(Rom.  xvi.  25),  and  even  then  not  apprehended  except 
through  the  enlightenment  of  the  Holy  Ghost  (i  Cor.  ii. 
7,  10,  14"),  an  object  of  faith,  transcending  all  knowl- 
edge. With  a  good  conscience,  emphatic  versus  "  greedy 
of,"  etc.,  and  to  be  closely  connected  with  "  holding." 
V.  O.  :  "  The  same  inward  connection  between  faith  and 
a  good  conscience  as  i.  18."  Do.  :  "  The  Apostle  pre- 
supposes that  this  mystery  is  like  a  treasure  in  the  actual 
possession  of  the  deacons,"  and  that  "the  pure  conscience 
is  the  coffer  in  which  the  treasure  is  best  deposited,"  the 
best  means  of  its  preservation.  This  demand  goes  much 
deeper  than  mere  outward  blamelessness.  It  does  not 
imply  that  preaching  was  the  deacon's  vocation.  Such 
should  be  the  mark  of  every  Christian,  but  pre-eminently 
of  those  who  in  the  discharge  of  of^cial  duties  would 
have  constant  opportunity  to  speak  of  faith's  great  mys- 
tery. And  1  .  .  .  also  first  be  proved.  Beng.  :  "  before 
that  tJicy  be  fully  admitted  into  the  of^ce."  It  is  not 
said  by  whom  they  were  to  be  "  proved,"  nor  on  what 
specific  points,  neither  was  a  formal  examination  neces- 

'  /cat  .  .  .  6e,  "formula  of  an  adjunctive  character  "  (Ellic). 
4 


50  FIRST  EPISTLE  TO  TIMOTHY.  [iii.  8-13. 

sary  to  discover  the  requisites  named,  still  the  congrega- 
tion was  not  to  be  content  with  the  generally  fair  stand- 
ing of  a  candidate,  but  to  scrutinize  his  manner  of  life 
and  his  disinterested  conscientious  devotion  to  the 
Gospel,  so  that  unworthy  persons  might  be  kept  out  of 
the  sacred  office.  Serve  as  deacons  (13;  i  Pet.  iv.  11), 
if  they  be  blameless,  lit.  "  being  found  unaccused." 
Found  blameless  as  the  result  of  earnest  inquiry,  no 
charges  being  laid  against  them,  let  them  be  made 
deacons.  Women  in  like  manner  (Ellic.  :  "  when 
engaged  in  the  same  ofifice  ")  is  a  phrase  involving  dif^- 
culties.  The  qualities  mentioned  should  mark  all  Chris- 
tian women,  but,  it  is  implied,  they  are  indispensable  to  a 
certain  class.  Some  understand  therefore  a  reference  to 
an  order  of  female  officials  corresponding  to  bishops  and 
deacons.  But  of  such  an  order  in  apostolic  times  there 
is  no  trace  except  what  is  given  in  v.  9  fT.,  and  that  seems 
decisive  against  an  official  class,  for  whom,  further,  not 
"women"  but  "deaconesses"  (Rom.  xvi.  i)  would  have 
been  used.  As  the  direction  occurs  in  the  midst  of  the 
requirements  for  "deacons"  (8-10  and  12),  the  "women" 
indicated  must  sustain  a  close  relation  to  the  deacons,  and 
if  not  a  separate  class  engaged  in  similar  duties,  they  must 
have  been  their  wives  actively  taking  part  in  the  official 
duties  of  their  husbands.  In  administering  alms  to  sick 
and  dependent  females,  the  deacons  would  of  necessity 
call  to  their  assistance  their  own  wives,^  who  must  ac- 
cordingly excel  in  the  same  virtues  prescribed  for  their 
husbands.  It  is  grammatically  impossible  to  include  the 
wives  of  "  bishops,"  that  subject  being  closed  by  7,  and 
their  duties,  too,  gave  less  occasion,  if  any,  for  the  co- 
operation of  their  wives.  There  was  no  special  call  for 
enjoining  domestic  duties  on  these  women.  That  what 
1  Beng.  makes  ywalaag  depend  on  exovrag,  10. 


III.  8-13-]  CHAPTER  III.  5 1 

was  called  for,  was  that  in  certain  respects  "  their  character 
was  material  to  their  husband's  fitness."  "  Husbands 
of  one  wife"  (12)  confirms  this  explanation.  Grave  (8). 
Not  slanderers.i  traducers,  corresponding  to  "  double- 
tongued  "  (8),  which  is  more  likely  to  be  the  snare  of  men, 
while  women  often  use  the  tongue  as  a  weapon  to  injure 
others.  The  literal  reading  is  "  not  devils,"  an  ap- 
propriate designation  of  liars  and  scandal-mongers  be 
they  women  or  men  (2  Tim.  iii.  3  ;  Tit.  ii.  3).  Temperate, 
if  taken  in  the  literal  sense  (cf.  2),  is  the  same  as  "  not 
given  to  much  wine  "  (8).  Faithful  in  all  things,  in  every 
sphere  of  life,  is  a  prerequisite  of  the  deacon's  wife.  If 
she  does  not  meet  these  requirements  he  is  unfitted  for 
the  position  whatever  may  be  his  personal  qualifications. 
This,  says  Beng.,  corresponds  to  9.  Husbands  of  one 
wife  ...  In  their  domestic  relations  the  demands  made 
of  bishops  are  applied  also  to  deacons.  They  must  have 
the  same  high  standard  of  conjugal  and  parental  rela- 
tions (Tit.  i.  6).  Paul  does  not  enumerate  the  specific 
gifts  and  talents  needed  for  the  administration  of  the 
office  so  much  as  the  conditions  for  receiving  it.  The 
possession  of  the  former  is  presupposed,  but  before  they 
can  be  entrusted  with  a  church  office,  men  must  be  known 
to  have  conspicuous  excellencies  of  Christian  character  as 
the  essential  criterion  of  their  usefulness.  For  they  that 
have  served  well.  "  The  directions  concerning  fitness  for 
the  diaconate  are  now  enforced  by  the  assurance  of  the 
high  personal  awards  which  a  good  deacon  may  hope  to 
reap."  The  results  which  crown  fitness  and  fidelity  in 
the  office  justify  the  high  requirements.  Such  as  are  the 
prerequisite  demands,  such  are  the  consequent  rewards 
to  them  "  that  have   served   well   as  deacons."     Gain  to 

1  6ia^6'kovq^^i7v6yov(;,  8. 


52  FIRST  EPISTLE   TO   TIMOTHY.  [in.  8-13, 

themselves,!  acquire  or  procure  for  themselves.  While 
their  life  is  spent  in  ministrations  to  others  great  good 
will  accrue  to  themselves.  Disinterested  service  never 
fails  of  personal  gain.  A  good  standing  admits  of  divers 
interpretations.  Its  true  rendering  is  determined  by  the 
following  clause.  For  "  standing  "  we  may  render,  step, 
stair,  degree,  and  the  term  may  express  means  or  end. 
Against  the  view  of  honorable  promotion  to  a  higher 
ofiicc,  it  is  maintained  that  a  hierarchical  gradation  of 
rank  was  unknown  in  apostolic  times,  that  such  a  motive 
would  not  be  appealed  to  by  Paul,  and  that  it  has  no  cor- 
relation with  the  following.  The  rendering  "  an  honor- 
able post,"  a  position  of  influence  in  the  congregation, 
involving  honor  as  well  as  toil  and  peril,  harmonizes  with 
what  follows,  if  that  is  understood  of  boldness  of  speech 
as  a  minister  or  preacher  (ex.  gr.  Philip,  Acts  vi.  5  ;  viii. 
5-40  ;  xxi.  8,  9).  Doubting  the  correctness  of  the  latter, 
one  may  render:  either  a  good  step  in  the  spiritual  life, 
progress  in  Christian  perfection, — ii.  15  is  analogous — 
nearness  to  God,  or,  the  final  reward  of  a  completed 
service.  DeW.  :  "  A  high  stage  of  eternal  blessedness." 
Viewing  the  Christian  life  as  a  united  whole,  advance  here 
being  the  pledge  of  greater  blessedness  hereafter,  V.  O.  com- 
bines the  two  ideas  :  "  A  faithful  fulfilment  of  our  calling 
in  the  Church  of  Christ  is  the  means  blessed  of  .Him  to 
win  here,  as  in  eternity,  a  good  degree  of  growth  and  of 
salvation."  And  great  boldness.  The  favor  or  "  good 
standing"  in  God's  eyes  encourages  one  to  peculiar  bold- 
ness and  freedom  with  God  (Heb.  iv.  16  ;  Eph.  iii.  19). 
The  former  offers  a  ground  for  cheerful  assurance  and 
joyous  confidence  in  the  faith  ,  .  .  Alike  "a  good 
standing  "  and  "  great  boldness  "  have  their  ensphering 
principle  in  this  faith,  namely,  that  which  is  in  Christ 
1  The  Greek  only  here  and  Acts  xx.  28 ;  cf.  i  Thess.  v.  9. 


III.  14-16.]  CHAPTER  HI.  53 

Jesus  (Gal.  iii.  26;  Eph.  i.  15;  Col.  1.4).  The  Apostle 
has  reached  a  pause,  and  before  passing  on  to  new  matter 
"  he  takes  a  retrospect  of  these  instructions  and  mentions 
the  reason  for  giving  them,"  the  interest  of  order  in  God's 
house,  the  momentous  import  of  the  Church. 

T4-16.  These  things  write  I  unto  thee,  hoping  to  come  unto  thee  shortly  ; 
but  if  I  tarry  long,  that  thou  mayest  know  how  men  ought  to  behave  them- 
selves in  the  house  of  God,  which  is  the  church  of  the  living  God,  the  pillar 
and  ground  of  the  truth.  And  without  controversy  great  is  the  mystery  of 
godliness ;  He  who  was  manifested  in  the  flesh,  justified  in  the  spirit,  seen 
of  angels,  preached  among  the  nations,  believed  on  in  the  world,  received 
up  in  glory. 

These  things  (especially  the  brief  directions  beginning 
with  ii.  i),  hoping  to  come  ,  .  .  shortly.  He  writes  not 
bccmisc  he  hopes  to  see  Timothy  soon,  but  notivith- 
staiiding  that  hope.  The  immediate  ground  for  writing 
follows  in  15,  that  thou  mayest  know  .  .  .  For 
"shortly"  some  translate  "rather  soon,"  "sooner  than 
I  anticipate,"  "  sooner  than  is  implied  by  these  instruc- 
tions." But  if  I  tarry  .  .  .  The  possibility  of  delay  led 
him  to  convey  his  counsels  by  letter,  a  superfluous  task 
were  he  to  reach  Ephesus  sooner  (iv.  13).  My  visit  may 
be  delayed,  he  says,  but  not  my  directions.  Hence  in 
the  event  of  my  tarrying  thou  wilt  have  the  needful 
guidance  in  matters  of  God's  house,  which  are  too  im- 
portant and  sacred  to  be  left  to  convenience,  caprice, 
haphazard  or  disorder.  In  the  house  of  God  it  is  a  mat- 
ter of  the  greatest  moment  how  men  ought  to  behave 
themselves.i  Hence  this  letter.  The  reference  is  not  to 
individual  deportment,  but  to  what  is  becoming  in  offi- 
cial deportment,  in  the  conduct  of  Church  affairs,  with 
what  care  these  interests  are  to  be  administered,  as  in- 
dicated by  the  qualifications  of  the  officials  just  enumer- 

1  avaarpecpij,  2  Cor.  i.  12  ;  Eph.  ii.  3;  Heb.  x.  23')  x"*  I^- 


54  FIRST  EPISTLE  TO  TIMOTHY.  [iii.  14-16. 

ated  and  enforced.  No  line  of  personal  or  official  con. 
duct  is  mapped  out  for  Timothy.  He  is  simply  charged 
to  be  careful  that  in  the  superintendence  and  govern- 
ment of  the  Church  everything  be  conformed  to  apostolic 
requirements.  The  house  of  God  is  a  phrase  applied  in 
the  O.  T.  not  only  to  the  temple,  but  to  Israel,  the 
covenant  people  among  whom  God  dwelt  (Hosea  viii.  i), 
in  the  N.  T.  to  the  body  of  believers,  the  new  covenant 
people,  in  whom  as  in  a  spiritual  temple  the  indwelling 
of  God  is  realized  (i  Cor.  iii.  9-17;  2  Cor.  vi.  16;  Eph. 
ii.  22  ;  I  Pet.  iv.  17  ;  Heb.  xii.  22).  The  inward  unity  and 
indestructible  stability  of  the  Christian  community  is  im- 
plied. Which  (indeed)  is  the  Church  of  the  living  God 
(Heb.  xii.  22),  farther  defines  the  house  of  God  as  the  Chris- 
tian Church,  with  the  living  God  as  its  builder  and  indwell- 
ing life.  Herein  is  found  the  momentous  reason  for  these 
detailed  directions.  How  this  magnifies  the  of^ce  of 
oversight  !  Inasmuch  as  the  Christian  community  con- 
stitutes a  "  house,"  "  the  Church  "  of  God,  it  must  have 
specific  regulations,  its  interests  must  be  looked  after 
with  the  utmost  solicitude.  Ellic.  finds  here  a  "  fuller 
definition  of  God's  house  on  the  side  of  its  internal  and 
spiritual  glory  ;  .  .  .  a  living  and  spiritual  community,  a 
life-stream  of  believers  in  an  everlasting  God."  The 
pillar  and  ground  (stay)  of  the  truth,  Ellic.  :  "  a  clim.ac- 
tic  apposition  to  Church  of,  etc., — defining  with  indirect 
allusion  to  nascent  and  developing  heresies  (iv.  i  f.),  the 
true  note,  of^ce  and  vocation  of  the  Church."  A  recoil 
from  the  perversion  of  this  passage  in  support  of  Romish 
claims  of  authority  and  infallibility,  has  led  to  another 
construction  which  puts  a  full  stop  after  "  God,"  and 
makes  this  clause  the  beginning  of  a  new  sentence : 
"pillar  and  stay  of  the  truth  and  confessedly  great  is  the 
mystery  of  godliness,"  ''  an  interpretation  which  if  not 


III.  14-16.]  CHAPTER  III.  52 

possibly  ungrammatical,  is  singularly  harsh,  obscure  and 
feeble  "  (Bib.  Comm.).  The  immediate  connection  with 
what  precedes  is  suitable  and  natural,  this  proposition 
forming  a  bridge  from  that  passage  to  what  follows. 
The  superintendence  of  the  Church  is  the  general  theme. 
Heretics  are  to  be  guarded  against,  for  the  Church  is  not 
the  upholder  of  error,  but  the  pillar  of  the  truth,  and  the 
magnitude  of  truth  it  is  charged  to  maintain,  "  the  mystery 
of  godliness,"  is  universally  confessed.  Since  then  the 
Church  is  the  conservator  of  the  truth,  it  is  all  the  more 
important  that  everything  in  it  be  well-ordered.  And 
ground,  the  same  idea  as  pillar  (Gal.  ii.  9;  Rev.  iii.  12), 
but  with  climactic  stress,  the  support  of  the  whole  struc- 
ture. Beng.  :  "  these  two  terms=one  word,  expressing 
something  very  solid,  .  .  .  exceedingly  high  and  exceed- 
ingly deep."  This  accepted  interpretation  does  not  con- 
flict with  Protestant  principles  touching  the  Church. 
Care  must  be  taken  not  to  strip  the  Church  of  its  true 
character  nor  the  Scriptures  of  their  obvious  meaning 
through  fear  of  Romanism.  While  the  Church  is  not  a 
source  of  truth,  except  in  the  sense  that  Christ  and  His 
Apostles  constitute  its  very  foundation  (Eph.  ii.  20),  it  is 
a  "pillar"  of  the  truth,  the  means  by  which  saving 
truth,  the  Gospel  personally  manifested  in  Jesus  Christ  , 
and  acknowledged  by  men,  is  upheld  and  preserved. 
Calv.  :  "  It  sustains  it  by  making  it  known  by  its  preach- 
ing, by  preserving  it  unmutilated  and  pure,  and  by  trans- 
mitting it  to  posterity."  The  house  of  God  is  the 
house  and  shelter  and  fortress  of  the  truth.  Only  within 
its  walls  is  found  the  truth,  only  through  its  activity  does 
the  truth  stand  fast.  To  "it  as  to  a  divinely  founded  in- 
stitution, the  truth,  along  with  the  Holy  Ghost,  the  spirit 
of  truth,  was  committed,  and  its  chief  task  is  the  main- 
tenance of  divine  truth  and  its  establishment  throughout  c^ 


56  FIRST  EPISTLE  TO  TIMOTHY.  [in.  14-16. 

the  earth.  WlES.  :  "  This  vocation  the  Church  has  had 
and  exercised  from  the  beginning,  and  will  so  continue  to 
have  and  exercise  as  surely  as  it  is  the  Church  of  the 
living  God."  And  without  controversy,  a  better  render- 
ing :  "  and  confessedly,"  as  generally  acknowledged. 
The  majestic  passage  which  follows  is  undoubtedly  a 
familiar  quotation  from  a  liturgical  formula,  like  Eph.  v. 
14;  I  Cor.  ii.  9.  Its  abrupt  introduction,  its  short,  un- 
connected, co-ordinate  phrases,  with  their  antithetical  par- 
allelisms, and  union  of  opposites,  each  clause  in  the 
original  composed  of  almost  the  same  number  of  syl- 
lables, and  the  whole  having  a  euphonic  and  rhythmical 
character,  are  considerations  pointing  to  the  fragment  of 
an  ancient  hymn  or  creed.  According  to  the  well-known 
confession,  the  burden  of  the  Church's  song,  the  core  of 
her  creed,  great,  of  vast  depth  and  import,  is  the  mystery 
of  godIiness=mystery  of  faith  (9  ;  Eph.  iii.  3-5),  the 
mystery  accessible  only  to  godliness,  the  object  of  its 
faith  (Tit.  i.  i),  the  spring  of  its  life,  the  truth  of  which 
the  Church  is  the  stay  and  fortress.  The  essential  con- 
stituents of  the  "  mystery,"  its  Christological  contents, 
appear  strikingly  from  the  quotation,  which  in  three  pairs 
of  predicates  by  a  marvellous  conjunction  of  the  contrasts, 
flesh  and  spirit,  angels  and  men,  world  and  glory,  com- 
prises the  whole  economy  of  Christ  from  His  incarnation 
to  His  ascension.  All  the  predicates  are  applied  to  one 
and  the  same  subject,  and  this  subject  is  now  generally  ad- 
mitted to  be  the  equivalent  of  "  who  "  or  "  he  who,"  the 
theory  of  a  quotation  beginning  here  confirming  the  decis- 
ion of  the  best  critics.  The  antecedent  is  omitted,  though 
easily  recognized.  The  antithesis  of  the  ideas  in  the  sev- 
eral pairs  offers  a  key  to  the  understanding  of  each  predi- 
cate. Manifested  in  the  flesh,  an  expression  used  of  Christ's 
appearance  upon  earth  (i  John  i.  2  ;  iii.  5  ;  John  i.  14).     It 


III.  14-16.]  CHAPTER  III.  57 

presupposes  a  previous  unincarnate,  invisible  state,  and 
(HUTH.)  "  is  a  powerful  argument  for  the  pre-existence  of 
the  word"  (John  i,  i,  14;  i  John  iv.  2  ;  Phil.  ii.  5-7). 
Man  is  flesh.  And  the  eternal  Son  appeared  in  the  garb 
of  humanity,  under  finite  conditions,  obedient  to  death. 
Justified  is  the  antithesis  of  the  preceding.  The  verb 
has  not  here  the  usual  Pauline  sense,  but  means  to  be 
vindicated  (Matt.  xi.  19;  Luke  vii.  35  ;  Rom.  iii.  4).  Its 
import  is  the  opposite  of  being  mistaken  or  misjudged, 
to  be  proven  or  recognized  to  be  the  very  person  which 
one  actually  is.  His  descent  to  the  level  and  the  limita- 
tions of  man  "  in  the  likeness  of  sinful  flesh  "  (Rom.  viii, 
3),  obscured,  veiled  the  true  character  of  the  Redeemer, 
but  this  was  shed  forth,  demonstrated  in  the  spirit,  on 
that  side  of  His  being  which  contrasts  with  the  flesh. 
The  latter,  the  external  human  form,  exposed  Jesus  to 
misapprehension  (John  vi.  41  f. ;  vii.  27),  but  the  inner 
life-principle,  the  higher  ethical  element,  in  the  sphere  of 
the  spirit,  the  faculty  of  moral  action,  attested,  disclosed 
His  true  character  (Heb.  ix.  14).  It  was  "  the  spiritual  part 
of  the  nature  He  had  assumed,"  the  part  especially  and 
intimately  united  to  the  divinity,  that  flashed  forth  His 
exalted  nature  and  dignity.  His  divine  features  were 
reflected  in  the  moral  radiance  of  His  life.  Notwithstand- 
ing the  flesh  "  He  was  declared  to  be  the  Son  of  God 
with  power  according  to  the  spirit  of  holiness  "  (Rom.  i. 
4;  Matt.  vii.  29;  Luke  xxiii.  47;  Mark  xv.  39;  John  vii. 
46;  i.  14;  ii.  II  ;  iii.  2;.xiv.  11  ;  Acts  ii.  36).  Seen  1  of 
angels,  lit.  appeared  unto,  showed  Himself  to.  The 
original  denotes  not  simply  "  being  seen,"  but  discover- 
ing one's  self,  presupposing  action  on  the  part  of  the  one 
seen.     What  is  taught   is  Christ's  appearance  to  angels, 

^  b<l>f)f/vai.  Matt.  xvii.  3;  Luke  i.  11  ;  Acts  vii.  2;   t  Cor.  xv.  5-8;  Ileb. 
ix.  28.     Nearly  always  of  the  self-exhibition  of  the  subject. 


58  FIRST  EPISTLE  TO  TIMOTHY.  [in.  14-16. 

the  ministers  of  the  divine  throne,  and  not  the  appear- 
ance of  angels  to  Him.  The  Ascension  is  not  meant — ■ 
that  comes  in  the  last  clause — but  (Del.)  "  some  super- 
natural scene  the  counterpart  of  the  descensus."  The 
clause  preached  among  the  nations  fixes  the  meaning  of 
this.  It  draws  a  parallel  between  the  celestial  and  the 
terrestrial  world.  Preached  to  the  one,  He  was  seen  by 
the  other.  The  revelation  which  comes  to  man  by  preach- 
ing, came  to  angels  in  some  other  way.  To  them  as  well 
as  to  fallen  men  was  given  the  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ  (2  Cor.  iv.  6). 
His  incarnation  gave  to  them  a  vision  of  the  eternal  Son 
such  as  had  not  been  vouchsafed  to  them  before.  His 
being  "  preached  among  the  nations  "  calls  attention  to  a 
distinctive  and  glorious  feature  of  Christianity.  Its  sub- 
jects go  everywhere  preaching  the  cross.  They  proclaim 
to  all  nations  redemption  and  life  through  Jesus  Christ. 
And  their  preaching  commands  a  glorious  response :  He 
is  believed  on  in  the  world.  Marvellous  as  is  the  preach- 
ing, is  also  the  faith  which  it  produces  in  men  (2  Thess. 
i.  10).  Received  up  in  glory.  As  in  the  ungodly  "  world  " 
a  reception  Avas  given  Him,  and  there  was  accorded  to 
Him  the  faith  and  loyalty  of  men,  so  in  heaven  there  was 
a  lifting  up  of  the  mighty  gates  and  an  opening  of  the 
everlasting  doors  to  admit  the  king  of  glory  (Mark  xvi. 
19;  Acts  i.  2,  1 1  ;  X.  16).  V.  O.  embraces  in  the  last 
conception  "  His  whole  heavenly  life  in  glory."  His 
manifestation  begun  upon  earth  is  consummated  in 
heaven. 


CHAPTER  IV. 

1-5.  But  the  Spirit  saith  expressly,  that  in  later  times  some  shall  fall  away 
from  the  faith,  giving  heed  to  seducing  spirits  and  doctrines  of  devils, 
through  the  hypocrisy  of  men  that  speak  lies,  branded  in  their  own  con- 
science as  with  a  hot  iron;  forbidding  to  mArry,  and  commandino  to  abstain 
from  meats,  which  God  created  to  be  received  with  thanksgiving  by  them 
that  believe  and  know  the  truth.  For  every  creature  of  God  is  good,  and 
nothing  is  to  be  rejected,  if  it  be  received  with  thanksgiving :  for  it  is  sanc- 
tified through  the  word  of  God  and  prayer. 

The  same  general  subject  is  continued.  After  having 
spoken  (iii.  15)  of  the  Church  as  the  protector  of  the 
faith,  and  specified  (16)  the  chief  elements  of  the  faith, 
Paul  now  warns  (iv.  1-5)  against  apostasy  from  the  faith. 
If  the  Church  is  to  maintain  the  truth  unshaken,  there  is 
need  for  the  utmost  vigilance  on  the  part  of  those  guard- 
ing this  fortress  of  the  truth,  the  Spirit  having  clearly- 
foreshadowed  an  imminent  apostasy  through  the  under- 
mining of  the  truth  on  the  part  of  errorists. 

But  is  antithetical  to  iii.  16  :  great  as  is  the  mystery, 
mighty  as  is  the  truth,  it  is  endangered  by  its  enemies. 
Disbelief  and  apostasy  are  in  prospect.  In  contrast  with 
the  Church  upholding  the  faith  some  will  fall  away  from 
it.  The  truth  will  not  fall,  but  men  will  fall,  by  losing 
their  hold  on  the  truth.  Expressly,  distinctly,  Beng.  : 
"  in  a  set  form  of  words."  The  reference  is  not  to  the 
prophecies  of  the  O.  T.  or  to  those  of  Christ  (Matt.  xxiv. 
II  ff.,  24),  though  these  gave  suf^cient  grounds  for 
such  a  warning.  Wrought  by  the  Spirit  there  may  have 
been  in  the  mind  of  Paul  and  of  others  a  certain  expecta- 
tion of  apostasy,  and  this  would  find  vent  in  expressions 

59 


6o  FIRST  EPISTLE   TO   TIMOTHY.  [iv.  1-5. 

justly  ascribed  to  the  Spirit  (Acts  xvi.  6;  xx.  23,  30;  2 
Thess.  ii.  3).  Some  such  predictions  may  have  been  lying 
before  his  eye  (Acts  xi.  28  ;  xiii.  2),  and  he  discerns  in 
the  circumstances  at  Ephesus  the  beginning  of  their 
fulfilment  (i  John  ii.  18;  2  Pet.  iii.  3  ;  Jude  18).  In 
later  times,  latter  times,  a  period  subsequent  to  the  one 
in  which  he  was  writing,  simply  future  to  the  speaker 
(2  Tim.  iii.  i  ;  i  Pet.  i.  5  ;  2  Pet.  iii.  3  ;  Jas.  v.  3),  the 
designation  of  the  period  immediately  preceding  the 
close  of  the  Christian  dispensation.  Germinally  this 
apostasy  is  viewed  as  already  present.  Some  (i.  3,  6,  19), 
not  the  errorists,  but  those  led  astray  by  them,  shall  de= 
part  from  the  faith  (Heb.  iii.  12).  Beng.  :  "  By  deny- 
ing what  is  true  and  adding  what  is  false."  This  includes 
every  deviation  from  the  unadulterated  doctrine  of 
Scripture,  as  well  as  a  formal  renunciation  of  what  is 
embraced  in  the  faith  (2  Tim.  ii.  18).  This  departure, 
the  antithesis  to  iii.  15,  16,  is  brought  about  through 
heretical  teaching,  through  giving  heed  to  (yielding  to)  ^ 
seducing  spirits.  The  occasion  of  their  fall,  the  instru- 
ment of  it,  is  their  taking  hold  of  doctrines  which  spring 
from  deceiving  spirits,  and  thus  relaxing  their  hold  on  the 
faith  revealed  by  "  the  Spirit."  The  "  seducing  spirits,"  ^ 
by  which  they  let  themselves  be  led  away  from  the  truth 
instead  of  being  led  into  the  truth  by  "  the  Spirit  " 
(John  xvi.  13),  are  not  merely  the  false  teachers, — who 
are  specifically  mentioned  (2) — but  the  lying  powers  by 
which  error  is  inspired  and  spread,  the  spiritual  emissaries 
of  the  father  of  lies  (Eph.  ii.  2;  vi.  i2),-=devils  (or 
demons),  which  is  only  a  more  exact  definition  of  "  spirits  " 
(2  Cor.  xi.  14;  I  Cor.  x.  20).  The  truth  is  one,  so  is  its 
primal  source,    "the   Spirit  "  (i   Cor.  xii.   ii).     Error    is 

1  TTfjoaexovre^,  i.  4 ;  iii.  8. 

2  nTiavoiTi,  2  Cor.  vi.  8;  2  Jno.  7 ;  i  Jno.  iv.  6. 


IV.  1-5.]  CHAPTER  IV.  6i 

multiform,  so  the  principle  to  which  it  can  be  traced  is  a 
multitude  of  "spirits"  (J as.  iii.  15;  Col.  ii.  22),  though 
these  may  also  in  their  opposition  to  truth  be  viewed  a 
a  unit  (John  iv.  6).  Through  the  hypocrisy  of  men  that 
speak  lies,  fitting  instruments  of  the  father  of  lies  (John 
viii.  44),  connects  with  "  giving  heed  to,"  defining  the 
manner  in  which  that  is  brought  about.  As  the  apostasy 
will  be  brought  to  pass  by  the  "  giving  heed,"  etc.,  this  in 
turn  will  be  caused  by  the  hypocrisy  of  the  seducers,  by 
the  overmastering  influence  which  their  feigned  sanctity 
will  exercise  upon  the  minds  of  their  victims  (Tit.  i.  10). 
Ellic.  :  "lying  teachers  will  be  the  mediate,  evil  spirits 
the  immediate,  causes  of  their  apostasy."  "  Ih-pocrisy," 
"lies,"  is  stronger  language  than  in  i.  vi  or  Tit.  i.  10. 
HUTH. :  "  the  errorists  professed  to  teach  divine  truth 
while  their  consciences  told  them  that  they  were  teaching 
myths,  etc.,  and  that  for  filthy  lucre."  Branded  in  their 
own  conscience.  The  A.  V.  "  seared,"  dead  against  all 
holy  and  moral  influences,  hardened  past  feeling,  is  the 
very  opposite  of  what  is  meant.  The  figure  is  that  of 
a  branding  iron  which  when  heated  was  used  to  burn  a 
legible  mark  of  their  infamy  upon  slaves  and  criminals. 
Such  a  mark  the  false  teachers  bore  on  their  conscience. 
In  corrupting  the  truth  while  pretending  to  teach  it  for 
spiritual  ends,  they  acted  against  their  better  knowledge, 
they  were  "self-convicted  slaves  of  sin"  (Tit.  i.  15;  iii. 
1 1).  Beng.  :  "  The  branding  iron  denotes  the  same  thing, 
in  a  bad  sense,  as  a  seal,  in  a  good  sense  "  (2  Tim.  ii.  9). 
Their  own  is  emphatic.  Under  pretence  of  helping  others 
to  holiness  they  know  the  brand  of  guilt  "  burned  as  with  a 
hot  iron  "  into  their  own  conscience.  This  explains  their 
hypocrisy,  the  refuge  of  a  defiled  conscience,  while  faith 
and  a  good  conscience  are  boon  companions  (i.  5).  It  also 
offers  the  key  to  certain  characteristics  of  the  false  spirit- 


62  FIRST  EPISTLE   TO   riMOTJlY.  [iv.  1-5. 

ualism  of  the  errorists  noted  in  3.  Forbidding  to  marry 
.  .  .  meats.  Thesetraits,  the  rejection  of  God's  creatures, 
ostensibly  for  the  furtherance  of  holiness,  are  seldom 
wanting  to  a  pseudo-Christianity.  They  exhibit  here,  as 
always,  the  glaring  inconsistency  between  its  professed 
aim  and  its  real  inwardness.  Asceticism  arrogates 
superior  spirituality.  That  marriage,  God's  primeval 
institution,  is  sinful,  was  an  error  maintained  by  the 
Essenes  and  the  Therapeutae,  and  at  an  early  period 
became  the  watchword  of  heretical  Christian  sects  (i 
Cor.  vii.  28,  36).  Scruples  about  "  meats  "  (food)  were 
derived,  at  least  in  part,  from  Judaism,  with  its  distinc- 
tion of  clean  and  unclean.  Rom.  xiv.  2,  21,  and  Col.  ii. 
16,  2IS  refer  to  such  abstinence,  but  neither  mention 
the  kinds  of  food  prohibited  nor  the  ground  of  their 
prohibition.  Certain  Gnostics  condemned  animal  food. 
This  unchristian  principle  was  hardly  as  yet  in  an  ad- 
vanced stage,  but  Paul  warns  against  a  coming  evil,  a 
morbid  asceticism  which  confounds  outward  abstinence 
with  inward  purity  and  seeks  ethical  perfection  by  dis- 
pensing with  external  gratifications  (Tit.  i.  14,  15).  This 
subversion  of  evangelical  freedom  is  confined  to  no  age. 
The  "  forbidding  "  of  marriage  is  not  refuted  as  is  the 
interdiction  of  "  meats,"  perhaps  because  ^^■hat  is  said 
concerning  the  latter  applies  likewise  to  the  former; 
perhaps  because  ii.  15  already  lays  down  the  principle 
with  which  such  prohibition  conflicts.  The  sin  and  the 
absurdity  of  requiring  believers  to  abstain  from  certain 
kinds  of  food  are  seen  in  the  fact  that  God  created  them. 
Paul  beheved  in  creation  by  God,  and  that  the  end  of 
creation  was  the  good  of  man.  God  designed  His  creat- 
ures to  be  received  1  by  us,  and  not  to  be  rejected  as  evil. 
Such  prohibition  is  wilful  resistance  to  God,  who  ordained 

1  fierd^tirpiC,  Acts  ii.  46  ;  xxvii.  23- 


IV.  1-5-]  CHAPTER  IV.  63 

these  things  for  our  use  and  enjoyment.  With  thanks- 
giving, the  becoming  spirit  with  which  His  gifts  are  to 
be  received  (i  Cor.  x.  31).  By  them.  .  .  .  Lit.  fori 
believers  and  those  who  acknowledge  the  truth  (ii. 
4).  Beng.  holds  that  God  created  meats,  "even  for  those 
who  are  without  faith  and  give  no  thanks,"  but  Paul 
leaves  them,  as  it  were,  to  themselves.  He  is  speaking 
of  believers.  Certainly  they  alone  realize  the  end  of 
creation,  a  thankful  enjoyment  of  it.  There  was  in  the 
mind  of  Him  who  created  "  meats,"  and  in  Paul's  mind, 
God's  true  children,  the  very  class  to  whom  the  errorists 
would  forbid  meats,  showing  the  latter's  prohibition  to 
be  at  war  with  the  Creator.  Beng.  :  "  He  who  forbids 
even  one  kind  does  a  wrong  to  his  Creator  and  to  be- 
lievers." And. know  the  truth  (ii.  3),  a  further  designation 
explanatory  of  "  believers,"  and  incidentally  contrasting 
them  with  the  errorists,  who  deal  in  lies.  For  every 
creature,  a  causal  sentence  which  by  a  universal  principle 
substantiates  the  previous  statement  that  what  the  false 
teachers  disallow  God  created  to  be  enjoyed.  That  any- 
thing is  from  the  hand  of  God  is  enough  to  determine 
its  quality.  That  makes  it  good,  a  positive  declaration, 
followed  by  a  negative  :  and  nothing  is  to  be  rejected, 
"  good  "  and  therefore  not  to  be  refused  as  the  errorists 
enjoin.  The  Creator  will  have  His  gifts  cherished,  not 
spurned  (Acts  x.  15  ;  Rom.  xiv.  14,  20).  If  it  be  re= 
ceived  (being  received)  with  thanksgiving  (Rom.  xiv.  6). 
A  limitation  of  the  previous  predicates,  "  good  and  not 
to  be  rejected,"  an  echo  of  the  limitation  in  3.  The  ex- 
cellence of  creatures  is  conditioned  by  their  proper  use. 
Ingratitude  converts  any  good  into  an  evil,  a  blessing 
into  a  curse.  Every  creature  of  God  is  ours  on  condition 
of  thanks  (Eph.  v.  20)  being  mingled  in  the  enjoyment 
1  If  connected  with  "  to  be  received,"  "  for  "  changes  to  "  by." 


64  FIRST  EPISTLE  TO  TIMOTHY.  [iv.  6-10. 

thereof.  For  it  is  sanctified  (becomes  holy)  through, 
etc.  This  confirms  4,  that  whatever  is  partaken  of  with 
thanks  is  "  good,"  and  that  no  creature  is  to  be  rejected 
as  evil  or  vile.  By  virtue  of  its  creation  it  is  good  if 
partaken  of  with  thanks,  by  virtue  of  God's  word  and 
prayer  it  is  set  apart  to  a  sacred  and  higher  use  (Lev. 
xix.  24).  In  itself  mere  matter,  possessing  no  holy  char- 
acter, it  enters  into  a  hallowed  relation  through  the  word 
of  God  and  prayer.  These  two  terms  express  the  one 
idea  of  the  thanksgiving  in  the  fullest  manner,  the  former 
referring  to  its  contents  couched  for  the  most  part  in 
terms  of  Scripture,  the  latter  to  the  mode  of  approach. ^ 
By  means  of  God's  word  we  draw  nigh  to  Him.  Ellic. 
interprets  :  "  More  nearly  defining  the  thanksgiving  and 
more  clearly  showing  its  sanctifying  effect."  The  thank- 
offering  of  the  Christian  bring  all  things  into  a  hallowed 
relation.  By  "  the  word  of  God  "  is  always  to  be  under- 
stood "  that  uttered  and  revealed  by  Him  in  the  Script- 
ures." With  every  thankful  partaking  (pres.)  of  God's 
gifts,  a  sanctifying  efficacy  arises  from  the  thanksgiving 
embodied  in  God's  word  and  offered  to  God  in  the  form 
of  prayer.  To  the  sanctified  man  everything  becomes 
sanctified  (Tit.  i.  15).  He  enjoys  God  in  all  His  creat- 
ures. Truly  all  things  are  his,  for  he  is  God's  (Rom.  xiv. 
14).  Thanksgiving  at  meals  is  a  Christian  obligation. 
The  Jews  and  even  the  heathen  "  consecrated  the  table 
with  prayer." 

Having  scored  the  false  teachers  Paul  addresses  fur- 
ther admonitions  to  Timothy,  first  some  bearing  on  what 
he  has  already  said,  then  others  of  a  general  character 
relating  to  the  work  of  his  office. 

6-10.     If  thou  put  the  brethren  in  mind  of  these  things,  thou  shalt  be  a 
good  minister  of  Christ  Jesus,  nourished  in  the  words  of  the  faith,  and  of 

1  ivTiv^Lq,  ii.  i. 


IV.  6-10.]  CHAPTER  IV.  65 

the  good  doctrine  which  thou  hast  followed  loiiil  iioiv:  but  refuse  profane 
and  old  wives'  fables.  And  exercise  thyself  unto  godliness:  for  bodily 
exercise  is  profitable  for  a  little ;  but  godliness  is  profitable  for  all  things, 
having  promise  of  the  life  which  now  is,  and  of  that  which  is  to  come. 
Faithful  is  the  saying,  and  worthy  of  all  acceptation.  For  to  this  end  we 
labour  and  strive,  because  we  have  our  hope  set  on  the  living  God,  who 
is  the  Saviour  of  all  men,  specially  of  them  that  believe. 

If  thou  put  the  brethren  in  mind,  lit.  charging  the 
brethren.  LuTH. :  "  vorhalten."  The  participle  implies 
positive  teaching,  enjoining,  setting  forth  principles, 
not  merely  to  recall  to  memory.  These  things  HUTH. 
restricts  to  the  last  utterance  (5)  in  opposition  to  asceti- 
cism. Others  include  everything  (from  iii.  14)  said  in 
refutation  of  the  heretics ;  others,  general  principles 
adapted  to  forewarn  men  of  the  pernicious  errors  clearly 
foreseen  by  the  Apostle.  Vigorous  resistance  to  false 
teaching  must  be  offered,  not  merely  by  (negatively)  warn- 
ing "  the  brethren  "  of  a  coming  aposta.sy,  but  also  by 
(positively)  holding  forth  the  truth  which  will  counteract 
the  nascent  error  whose  harvest  is  apostasy.  In  this 
way  will  he  fitly  and  properly  discharge  the  ministry  en- 
trusted to  him,  be. a  good  minister  (iv.  5  ;  ii.  15;  i.  11, 
12  ;  2  Cor.  iii.  6;  vi.  4).  Only  he  is  "  a  good  minister  of 
Christ  Jesus  "  Avho  sets  forth  and  upholds  the  teachings 
of  his  Master  ;  but,  in  order  to  do  this,  he  must  himself 
be  continually  nourished  1  in  the  words  of  the  faith,  and 
of  the  good  doctrine  (2  Tim.  i.  5  ;  iii.  15).  No  one  can 
rightly  impart  what  he  does  not  possess.  "  Words  of," 
etc.  HUTII.:  "Words  in  which  faith  expresses  itself." 
"  The  good  doctrine  "  (i.  10),  epexegetical  of  "  the  faith  " 
and  at  the  same  time  contrasted  with  the  "  fables"  and 
"genealogies"  of  the  heretics,  "the  doctrines  of  devils," 
etc.     The  faith  and  the  doctrine  may  also  be  viewed  as 

1  hTpf<j)o/iFrnr,  Beng.  :  "  the  present  combined  with  reference  to  the  pre- 
terite "="  continuous  and  permanent  nutrition," 


66  FIRST  EPISTLE   TO   TIMOTHY.  [iv.  6-10. 

correlates,  the  former  having  always  a  subjective  refer- 
ence. Timothy's  inward  life  was  capable  of  farther  devel- 
opment, and  Paul  reminds  him  of  the  indispensable  and 
unfailing  means  for  its  constant  nourishment  and  growth 
(i  Pet.  ii.  2  ;  2  Tim.  ii.  15),  the  same  as  that  on  which  he 
has  hitherto  subsisted,  which  thou  hast  followed,  or  to 
which  thou  hast  closely  kept  thyself  (2  Tim.  iii.  10). 
Having  been  a  faithful  pupil  in  the  school  of  sound  doc- 
trine, Timothy  is  to  continue  the  same  regimen  by  which 
he  has  been  nourished  until  now.  But,  per  contra,  he  is 
to  give  a  wide  berth  to  profane  and  old  wives'  fables 
(i.  4  ;  Tit.  i.  14).  These  are  probably  not  the  fables,  gen- 
ealogies, etc.,  above,  which  are  in  direct  opposition  to 
the  truth.  Timothy  was  in  little  danger  of  dallying  with 
them,  but  these  "  myths  "  wore  a  more  harmless  look, 
though  indeed  "  more  fitted  for  old  women  than  for 
ministers  of  the  Gospel."  Ellic.  notices  the  article  as 
implying  the  well-known  character  and  general  currency 
of  "  the  myths,"  which  Timothy  is  to  refuse,  have  noth- 
ing to  do  with  (Tit.  iii.  10).  They  are  defined  as  "■  pro- 
fane," ^  "lying  out  of  the  holy  compass,"  LUTII.  :  "un- 
spiritual "  (i.  9;  vi.  20;  2  Tim.  ii.  16),  and  as  those 
of  "  old  wives,"  anile,  insipid,  silly,  "  involving  foolish 
and  absurd  statements  "  (2  Tim.  ii.  23).  V.  O. :  "  The 
first  epithet  denotes  the  character  of  the  myths  as  to 
their  matter,  the  latter  as  to  their  formal  statement." 
And  exercise  thyself  .  .  .  Paul  never  overlooks  the  pos- 
itive side  of  right  conduct.  It  is  not  enough  that  Timo- 
thy studiously  deny  himself  those  fables,  he  must  make 
strenuous  efforts  toward  personal  godliness,  "exercise 
himself,"  2  bend  his   energies  in  the  direction  of  godli= 

i  [if:  ft/l?  01,    Ellic:  "Tacit  antithesis  to  tvaiiieta."     Beng. :  "  Whatever  is 
not  profitable  to  this  godliness  though  specious  is  profane  "  (2  Tim.  ii.  16). 
2  yv/iva^E,  Ileb.  v.  14;  xii.  11  ;   2  Pet.  ii.  14. 


IV.  6-10.]  CHAPTER  IV.  67 

ness.  It  is  not  enough,  even,  to  be  "  nourished  in  the 
words  "  of  a  sound  faith,  one  needs  to  exert  himself  if  he 
would  gain  strength  in  the  Lord.  Timothy  had  doubt- 
less high  standing  for  godliness,  but  Christian  develop- 
ment is  boundless,  and  hence  the  most  rigorous  self- 
training  is  always  in  place  (12  ;  vi.  11  f.;  2  Tim.  ii.  22; 
Phil.  iii.  12-14). 

This  counsel  he  is  giving  to  Timothy  suggests  to  Paul 
a  striking  figure.  The  gymnastic  exercises  in  vogue 
among  the  Greeks,  so  conducive  to  health  and  vigor, 
serve  to  enforce  the  admonition  to  energetic  spiritual 
exertion.  The  physical  athlete  is  an  object  lesson  of 
the  benefit  of  inward  spiritual  training  for  Christians. 
For  bodily  .  .  .  profitable  some  interpret  of  the  forms 
of  bodily  asceticism,  referred  to  in  3,  but  no  condemna- 
tion of  them  or  warning  is  here  expressed,  whereas  there 
they  are  severely  condemned  (1-3).  Some  value  is  at- 
tached to  the  bodily  exercise.  It  is  profitable  for  a  little. 
This  may  have  a  temporal  import,  like  Jas.  iv.  14,  "  for 
a  little  time,"  salutary  for  this  life  (i  Cor.  ix.  24-27).  It 
promotes  enjoyment  and  longevity,  secures  a  corruptible 
crown.  This  view  is  strengthened  by  the  combination  of 
the  present  and  the  eternal  life  in  the  benefits  of  godli- 
ness ;  or,  the  restriction  may  be  to  degree.  "  Bodily 
exercise  "  has  its  uses  ;  to  some  extent  it  is  advantageous. 
But  godliness  ...  "  Exercise  unto  godliness  "  might 
have  been  expected,  but  the  repetition  of  "  exercise  "  is 
not  needed — the  prize  for  which  godliness  is  to  be 
in  constant  training,  yields  boundless  returns.  The  ad- 
vantages of  bodily  training  are  confined  to  a  few 
objects  or  relations  in  life  and  are  temporary,  those 
resulting  from  the  inner  exercises  of  heart-piety  trans- 
cend all  time  and  all  measurement.  They  compre- 
hend a  blessing   in   which   all    things   share.     There   is 


68  FIRST  EPISTLE   TO   TIMOTHY.  [iv.  6-10. 

absolutely  no  relationship  of  man,  bodily  or  spiritual,  no 
sphere,  condition  or  interest  of  his,  which  is  not  in  the 
highest  degree  benefited  by  godliness.  "  All  things  " 
include  the  promise  of  the  life  which  now  is,  and  of  that 
which  is  to  come  (i  Cor.  xv.  19  ;  Rom.  viii.  28).  "  Having 
promise,"  etc.,  inasmuch  as  it  has  promise,  amplifies  and 
confirms  the  previous  statement  "  profitable  for  all 
things."  We  may  render,  "  promise  of  life,  both  the 
present  and  the  coming,"  the  temporal  and  the  eternal. 
Life  in  all  its  blessed  import  and  in  its  eternal  endurance 
is  in  prospect  to  godliness  (2  Tim.  i.  i).  Ellic.  :  "  The 
promises  of  the  old  covenant  are  thus  incorporated  in 
the  new  and  enhanced"  (Deut.  iv.  20;  Eph.  vi.  12; 
Matt.  vi.  33;  xix.  29;  Mark  x.  29  ;  i  John  ii.  25).  God- 
liness does  not  per  sc  involve  the  forfeiture  of  any  earthly 
good.  Faithful  is  the  saying  .  .  .  unlike  i.  15  ;  iii.  i 
(cf.  2  Tim.  ii.  1 1),  refers  to  what  immediately  precedes. 
Assuming  that  possible  objections  might  be  raised  against 
this  sweeping  assertion  Paul  herewith  corroborates  it. 
WiES.  :  "  Herein  lies  the  antidote  of  ascetic  error."  This 
is  most  certainly  true,  for  to  this  end  we  labour  and  strive 
(are  the  objects  of  reproach).  It  is  the  underlying  con- 
viction which  impels  and  sustains  us  in  the  bitter  toil 
and  attendant  shame  of  ministering  the  Gospel.  Our  all 
is  staked  upon  the  truth  that  the  blessings  of  godliness 
are  all-embracing.  Along  with  the  confirmatory  sequel 
of  9,  10  sustains  a  causal  relation  to  8,  "to  this  end," 
'*  with  this  hope,"  "  for,  looking  to  this,  viz. :  the  reali- 
zation of  that  promise  in  ourselves  and  in  others."  Life, 
eternal  life,  rises  before  his  aspiring  soul  as  "  the  end  for 
which  he  gladly  undergoes  the  severest  toil  and  suffering  " 
(Col.  i.  29).  We  labour,  "  toilsome  labor,  as  well  in  action 
as  in  suffering  "  (v.  17).  It  may  refer  to  Paul  only  (Col. 
i.  29  ;   I  Cor.  xv.  10  ;  Rom.  xvi.  12  ;  Gal.  iv.  1 1  ;  Phil.  ii.  6), 


IV.  6-10.]  CHAPTER  IV.  69 

but  toil  and  shame  accompany  all  apostolical  and  pastoral 
fidelity  (i  Cor.  iv.  8-13).  For  "strive"  a  number  of 
texts  have  "  suffer  reproach,"  suffer  ourselves  to  be 
reproached.  Because  we  have  our  hope  set  on  the  living 
God,  gives  the  ground  which  enables  men  to  endure  toil 
and  reproach  with  fortitude,  the  promise  of  life  on  which 
is  fixed  their  hope,  a  hope  whose  foundation^  is  the  living 
God,  the  author  of  the  promise.  "  Hope  "  is  the  correlate 
of  the  promise  (8),  "  a  retrospective  reference  to  it " 
(VViES.).  It  is  better  to  render :  we  have  set  our  hope, 
we  have  set  and  do  set,  the  perf,  implying  the  continu- 
ance and  enduring  result  of  the  act.  "  Hope,"  which 
impels  Christians  to  undergo  toil  and  reproach  in  the 
service  of  Christ,  is  directed  to  the  promise  of  life,  and 
this  promise  rests  not  on  shifting  sand  but  "  on  the  living 
God."  The  living  God,  the  spring  of  life,  is  able  to  fulfil 
the  promise  of  life.  Who  is  the  Saviour  .  .  .  (i.  i  ; 
ii.  4),  a  relative  and  definitive  clause,  presenting  more 
forcibly  the  idea  of  "  the  living  God."  Jehovah, ==the 
living  God,  sustains  relations  to  His  creatures,  He  is  not 
only  a  "  living  God  "  but  also  a  loving  God,  intent  on 
imparting  salvation,  the  life  freely  promised.  Since  He 
is  "  the  Saviour  of  all  men  "  we  may  safely  place  on  Him 
our  hope  for  the  fulfilment  of  a  promise  of  life.  That 
God  is  the  Saviour  of  men  is  a  central  truth  in  sound 
doctrine.  Of  all  men.  None  have  any  other  Saviour, 
there  is  no  other.  He  is  the  physician  for  all  who  need 
to  be  made  whole,  all  are  objects  of  His  yearning  love. 
Potentially  and  in  purpose  God's  grace  is  universal 
(i.  15  f.  ;  ii.  3  f. ;  i  John  ii.  2),  but  (Bib.  Comm.)  "  in  effect 
it  is  limited  by  man's  unbelief"  (Mk.  xvi.  16).  Only  in 
believers  is  the  saving  purpose  effectively  realized,  only 

'  e/lm'^eiv  k-n'i  vi.    17;  Rom.  xv.   12;  "marking  the  basis  or  foundation 
on  which  hope  rests." 


70  FIRST  EPISTLE  TO  TIMOTHY.  [iv.  n-i6. 

in  those  who  lay  hold  of  the  saving  arm,  who  appropriate 
salvation  (Gal.  vi.  lo). 

11-16.  These  things  command  and  teach.  Let  no  man  despise  thy 
youth  ;  but  be  tliou  an  ensample  to  them  that  believe,  in  word,  in  manner  of 
life,  in  love,  in  faith,  in  purity.  Till  I  come,  give  heed  to  reading,  to  exhor- 
tation, to  teaching.  Neglect  not  the  gift  that  is  in  thee,  which  was  given  thee 
by  prophecy,  with  the  laying  on  of  the  hands  of  the  presbytery.  Be  dili- 
gent in  these  things ;  give  thyself  wholly  to  them ;  that  thy  progress  may 
be  manifest  unto  all.  Take  heed  to  thyself,  and  to  thy  teaching.  Continue 
in  these  things ;  for  in  doing  this  thou  shalt  save  both  thyself  and  them 
that  hear  thee. 

These  things  (Beng:  "  Dismissing  all  other  things)." 
All  that  was  said  8-10  is  included.  Ellic.  :  "  All  be- 
tween the  last  '  these  things  '  and  the  present  repetition  of 
the  pronoun,"  perhaps  all  hitherto  written.  Command 
and  teach,  the  former,  inculcate,  charge,  referring  to  the 
practical  side  of  what  Timothy  is  to  set  forth  (6),  the 
latter  to  the  theoretical  side.  Inculcation  and  instruc- 
tion are  both  needed.  Further  admonitions  follow  bear- 
ing upon  Timothy's  official  relation  to  the  Church,  Let 
no  man  despise  ...  let  no  one  call  in  question  or  be- 
little thy  authority  on  the  ground  of  being  so  young. 
Objections  on  this  score  were  plausible  and  this  is  there- 
fore a  personal  charge  to  Timothy  not  to  give  any  oc- 
casion for  such  cavil  (i  Cor.  xvi.  ii;  Tit.  ii.  15).  His 
age  was  32-36  years  (cf.  Acts  xvi.  1-3),  which,  consider- 
ing the  functions  he  had  to  discharge  and  the  age  of 
presbyters  and  "  widows  "  whom  he  was  to  govern,  made 
him  appear  quite  youthful.  But  be  (become)  thou  (Tit. 
ii.  7;  Phil.  iii.  \f).  Ellic.  :  "  Do  not  only  negatively 
give  no  reason  for  contempt,  but  positively  be  a  living 
example."  Do.  :  "  Let  the  gravity  of  thy  life  supply 
the  want  of  years."  Authority  is  enforced  by  one's 
personal  bearing  and  character,  by  exemplary  conduct. 
Having  such  powerful  aids,  Timothy,  young  as  he  was, 


IV.  ii-i6.]  CHAPTER  IV.  71 

could  make  himself  respected  and  his  counsel  obeyed. 
Otherwise  the  execution  of  his  solemn  commission  would 
be  impossible.  In  word  .  .  .  purity.  He  is  to  serve  as 
a  model  to  believers  in  conduct.  Possessed  of  the 
highest  virtues,  his  youth  will  be  forgotten.  HUTH.  finds 
a  certain  order  in  the  succession  of  the  five  following 
terms.  "Word,"  speech,  includes  not  only  public  teach- 
ing, but  likewise  private  converse.  "  In  manner  of  life,"  ^ 
behavior,  actions  versus  speech.  Word  and  walk  are  the 
outward  forms  of  manifestation  through  which  the  inner 
motive  forces,  the  hidden  springs,  "  love  "  and  "  faith," 
reveal  themselves.  "  Purity,"  not  limited  to  the  sex- 
ual relation,  but  the  moral  purity,  which  springing 
from  faith  and  love  marks  the  whole  outer  and  inner 
life,  the  opposite  of  lax  morals.  The  original  term  may 
include  the  idea  of  religious  awe  (v.  2  ;  2  Cor.  vi.  6),  Till 
I  come  (iii,  14),  an  indefinite  interval.  The  pres.  may 
imply  a  strong  expectation  of  coming  (Ellic).  In  the 
meanwhile  "  no  change  is  to  take  place  in  the  wonted 
order  "  of  public  worship,  which  besides  the  prayers  de- 
scribed in  ii.  1-8  consisted  of  the  reading,  the  exhorta= 
tion  and  the  teaching.  These  Timothy  is,  not  to  give 
heed  to,2  but  to  attend  to,  to  keep  up,  to  carry  on.  The 
Christian  Church  adopted  from  the  synagogue  the  practice 
of  reading  in  the  assemblies  the  O.  T.  (Luke  iv.  16  ;  Acts 
xiii.  15,27;  2  Cor.  iii.  14),  with  which  were  conjoined, 
later,  the  writings  of  the  N.  T.,  having  obtained  like 
authoritative  rank  (i  Thess.  v.  27  ;  Col.  iv.  16).  The 
reading  of  Scripture  was  followed  by  "  exhortation," 
addressed  to  the  feelings  and  will  and  relating  to  duty, — 
what  is  to  be  done ;  and  by  "  teaching,"  addressed  to  the 
understanding  and  relating  to  doctrine, — what  is  to  be 
learned  (11  ;  vi.  2  ;  Rom.  xii.  8).     The  two  are  wont  to  be 

1  avdaTpo(pri,  iii.  15;  Eph.  iv.  22.  ^  Trpuaex^,  i-  4;  iii-  8  ;  iv.  I. 


72  FIRST  EPISTLE  TO  TIMOTHY.  [iv.  11-16. 

combined  in  a  standard  modern  sermon.  After  this 
positive  direction  comes  a  negative  one.  Neglect  not  the 
gifti(2Tim.  i.  6;  Heb.  ii.  3;  viii.  9;  Matt.  xxii.  5;  2 
Pet.  i.  12).  "The  gift"  with  which  Timothy  was  spe- 
cially endowed  at  his  induction  into  office,  qualifying 
him  for  his  work  and  giving  effect  to  it,  must  not  be 
neglected,  left  inactive  and  unused,  but  faithfully 
applied  to  the  purpose  for  which  it  was  granted.  With 
the  exception  of  i  Pet.  iv.  10,  the  word  (charism) 
occurs  only  in  Paul's  Epistles,  and  always  of  "  a  gift 
emanating  from  the  Holy  Spirit,"  a  divine  endowment 
of  free,  undeserved  grace,  used  both  generally  of  the 
new  life  wrought  by  the  Spirit,  and  specifically  of  every 
particular  faculty  given  by  the  Spirit  for  special  Chris- 
tian service.  It  never  designates  an  office,  but  equip- 
ment for  an  office.  It  was  something  within  Timothy, 
in  thee,  a  special  talent  of  high  value,  corresponding 
to  the  needs  of  his  unique  position.  While  the  gift 
was  freely  bestowed,  its  exercise  and  application, 
like  all  God's  bounty,  rested  with  him  to  whom 
it  was  given.  Munificently  endowed,  a  man's  powers 
may  rust  or  rot  for  want  of  proper  use  (i  Cor.  12). 
Through  2  prophecy,  by  means  of  a  prophecy.  This  was 
the  medium  through  which  the  spiritual  gift  was  be- 
stowed, the  word  of  promise  proceeding  from  the  Holy 
Ghost  (i.  18),  God's  word  being  ever  the  vehicle  of  grace. 
With  ^  the  laying  on  of  the  hands  ...  In  close  connec- 
tion with  the  "  prophecy,"  a  rite  was  observed,  "  the  laying 
on  of  hands,"  a  primitive  ceremony  derived  from  the  O.  T. 
(Gen.  xlviii.  4;  Exod.  xxix.  10;  Num.  viii.  10;  xxvii. 
18-20;  Dcut.  xxxiv,  9),  and  symbolizing  the  appropria- 
tion of  the  Spirit's  gift  through  the  instrumentality  of 
others.     It  was  employed  not  only  when  men  were  set 

1  XapLciia  from  A'«P'f>  grace.  ^  ^La.  8  ^^ja. 


IV.  ii-i6.]  CHAPTER  IV.  73 

apart  for  a  definite  office  (ordination)  (Acts  vi.  6  ;  xiii. 
13  ;  xiv.  23),  but  also  as  a  sign  of  the  general  communica- 
tion of  the  Spirit  (confirmation)  (Acts  viii.  17;  xix.  6; 
Heb.  vi.  2  ;  Matt.  xix.  13)  ;  also  in  the  healing  of  the  sick 
(Mk.  xvi.  18;  Luke  xiii.  13),  and  the  raising  of  the 
dead  (ix.  18).  The  presbytery,  eldership,  some  interpret 
as  a  body  of  overseers,  an  institution,  "  a  collegial 
union,"  not  merely  "  a  number  of  unconnected  and  in- 
dependent presbyters.  Beng.  :  "  The  presbytery  con- 
sisted of  Paul  and  Silas,  or  others  also."  In  2  Tim. 
i.  6,  the  same  transaction  is  referred  to  and  the  same 
gift  is  spoken  of  as  "  in  thee  through  ^  the  laying  on  of 
my  hands,"  and  not  as  here  "amid^  the  laying  on,"  etc. 
"  Prophecy "  fails  to  be  mentioned  there,  though  of 
course  is  to  be  understood  as  the  proper  vehicle  for  the 
gift.  The  two  co-existent  features  are  viewed  as  one — 
the  word  is  inseparable  from  every  proper  Christian  rite. 
The  presbytery,  too,  is  not  mentioned  there,  only  Paul's 
hands,  which  were  undoubtedly  laid  upon  Timothy  con- 
jointly with  those  of  other  presbyters  (i  Pet.  v.  i  ;  2  John 
i).  Elsewhere  in  N.  T.  "presbytery"  occurs  only  as 
a  designation  of  the  Jewish  Sanhedrim  (Luke  xxii.  66 ; 
Acts  xxii.  5).  That  Timothy  may  be  moved  to  take  all 
this  duly  to  heart  Paul  adds,  Be  diligent  ^  in  .  .  .  medi- 
tate, attend  to,  make  a  study  of.  DeW.  :  "  Let  these 
things  be  thy  care."  Give  thyself  wholly  to  .  .  . 
Stronger  than  the  foregoing,  lit.  be  in  them,  be  en- 
grossed in  them,  "  heart  and  head,  soul  and  body."  It 
is  not  enough  that  Timothy  should  follow  his  calling 
with  fidelity  ;  "  he  must  live  wholly  in  and  for  it." 
That  thy  progress  ...  to  all.  Timothy's  "  progress  " 
(Phil.  i.  12,  25)  may  refer  to  his  personal  advance 
in  godliness  (7  ;  2  Tim.  iii.  17),  but  by  some  it  is 
^  (5«d.  ^ /LLETa.  ^  fiEAtra  versus  (ifitAiL,  14. 


74  FIRST  EPISTLE  TO  TIMOTHY.  [iv.  11-16. 

referred  to  his  official  relations,  the  particulars  men- 
tioned (12-14),  sc.  "  in  the  administration  of  thy  office." 
All  is  emphatic.  Summing  up  in  one  brief  sentence 
the  accumulated  exhortations  Paul  concludes,  Take  heed 
to  thyself  .  .  .  in  personal  godliness  and  official  conduct, 
and  to  thy  teaching,  a  consideration  always  made  promi- 
nent (6;  i.  10;  vi.  I,  3),  etc.  Continue  in  these 
things,  persist  in  all  the  duties  mentioned.  For  in 
doing  this  ...  A  fit  crown  for  the  whole  exhortation. 
The  attainment  of  the  great  end  for  which  the  Church  is 
organized  and  maintained,  is  a  most  cogent  enforcement 
of  the  several  admonitions.  Watching  over  himself  and 
over  the  doctrine  he  taught,  Timothy  was  assured  of  the 
success  of  his  mission,  namely,  the  salvation  of  his  hear- 
ers along  with  himself.  Thou  shalt  save  .  .  .  Thus 
fulfilling  the  purpose  of  "the  Saviour  of  all  men"  (10), 
gaining  the  promise  of  life  for  his  hearers  as  well  for  him- 
self by  preaching  a  pure  Gospel  and  giving  a  personal 
example  of  it  in  his  character.  That  hear  thee.  Faith 
comes  by  hearing,  and  "  he  that  believeth  and  is  bap- 
tized shall  be  saved."  Every  pastor  faithfully  minister- 
ing unto  others  the  pure  saving  word,  may  rest  assured 
of  his  own  salvation  as  well  as  of  those  who  in  faith  re- 
ceive his  ministrations. 


CHAPTER  V. 

1-16.  Rebuke  not  an  elder,  but  exhort  him  as  a  father ;  the  younger 
men  as  brethren  :  the  elder  women  as  mothers ;  the  younger  as  sisters,  in 
all  purity.  Honour  widows  that  are  widows  indeed.  But  if  any  widow 
hath  children  or  grandchildren,  let  them  learn  first  to  shew  piety  towards 
their  own  family,  and  to  requite  their  parents :  for  this  is  acceptable  in  the 
sight  of  God.  Now  she  that  is  a  widow  indeed,  and  desolate,  hath  her 
hope  set  on  God,  and  continueth  in  supplications  and  prayers  night  and 
day.  But  she  that  giveth  herself  to  pleasure  is  dead  while  she  liveth. 
These  things  also  command,  that  they  may  be  without  reproach.  But  if 
any  provideth  not  for  his  own,  and  specially  his  own  household,  he  hath 
denied  the  faith,  and  is  worse  than  an  unbeliever.  Let  none  be  enrolled  as 
a  widow  under  threescore  years  old,  having  been  the  wife  of  one  man,  well 
reported  of  for  good  works ;  if  she  hath  brought  up  children,  if  she  hath 
used  hospitality  to  strangers,  if  she  hath  washed  the  saints'  feet,  if  she  hath 
relieved  the  afflicted,  if  she  hath  diligently  followed  every  good  work.  But, 
younger  widows  refuse:  for  when  they  have  waxed  wanton  against  Christ 
they  desire  to  marry ;  having  condemnation,  because  they  have  rejected 
their  first  faith.  And  withal  they  learn  also  to  he  idle,  going  about  from 
house  to  house;  and  not  only  idle,  but  tattlers  also  and  busybodies,  speak- 
ing things  which  they  ought  not.  I  desire  therefore  that  the  younger 
widows  marry,  bear  children,  rule  the  household,  give  none  occasion  to  the 
adversary  for  reviling :  for  already  some  are  turned  aside  after  Satan.  If 
any  woman  that  believeth  hath  widows,  let  her  relieve  them,  and  let  not  the 
church  be  burdened;  that  it  may  relieve  them  that  are  widows  indeed. 

Following  the  general  counsel  of  chap.  iv.  for 
Timothy's  conduct  of  the  Church,  Paul  now  specifies 
some  particular  points  relating  to  ecclesiastical  discipline 
and  administration. 

First  comes  the  treatment  of  church  members  as  dis- 
tinguished by  age,  sex  or  condition.  Rebuke  not  an 
elder,  render  "  an  aged  man  do  not  rebuke."  Not  an 
official    "elder"    is   meant,   but   a   man  of  years   versus 

75 


76  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

"  the  younger  men  "  and  "  the  elder  women,"  designa- 
tions certainly  not  intended  here  for  deacons  and  deacon- 
esses (Acts  ii.  17).  The  corresponding  "father"  also 
fixes  this  interpretation.  Official  "  elders  "  are  first  spoken 
of  in  17.  "Rebuke  not,"  denounce  not  with  severity, 
or  with  harsh  reproaches,  an  aged  offender.  Official 
distinction  does  not  blot  out  the  distinctions  of  age, 
and  Timothy's  comparative  youth  needs  the  re- 
minder that  even  where  reproof  is  in  order,  it 
must  be  tempered  by  the  filial  reverence  due  to  age. 
Young  pastors  should  ever  act  toward  old  men  who 
deserve  reproof,  as  a  dutiful  son  acts  towards  an  erring 
father,  i.  e.  exhort,  entreat  (Gal.  vi.  i  ;  i  Pet.  v.  3).  The 
younger  men,  sc.  "  exhort."  In  the  interests  of  mild- 
ness and  leniency  this  imperative,  instead  of  "  rebuke 
not,"  is  implied  with  the  three  successive  objects.  All 
guilty  of  offences  against  Christian  propriety  need  correc- 
tion, but  let  it  be  administered  to  every  class  in  the  spirit, 
manner  and  tone  of  filial  or  brotherly  love,  not  with 
arrogant  or  overbearing  censoriousness.  As  mothers. 
The  elder  women  needing  correction  must  be  treated  by 
the  overseer,  as  a  mother  is  reverenced  by  her  son  ;  and  the 
younger  as  sisters.  Beng.  :  "  Such  respectful  treatment 
is  well  fitted  to  promote  purity  "  (iv.  12).  This  consid- 
eration belongs  logically  only  to  the  last  class.  The 
pastor's  demeanor  towards  these  is  to  be  above  suspicion. 
Honor  widows  .  .  .  better  :  widows  honor,  i.  e.  such  as 
are  in  reality  widows.  Abruptly  a  new  and  special  rela- 
tion comes  into  view.  "  Widows,"  suggested  by  the 
mention  of  elder  and  younger  women,  are  not  spoken  of 
in  connection  with  rebuke  or  exhortation,  but  they  are  to 
receive  "  honor."  Both  the  sense  of  this  term  and  that 
of  *' widow  "  have  been  from  the  earliest  times  involved 
in  doubt.     The  qualifying  clause  widows  indeed  as  well 


V.  i-i6.]  CHAPTER  V.  77 

as  the  whole  context  to  17  brings  before  the  mind  dif- 
ferent classes  of  widows,  some  being  specially  com- 
mended to  "  honor,"  others  receiving  counsel  in  rather 
uncomplimentary  terms.  It  is  now  generally  agreed  that 
vss.  3-8  distinguish  the  widows  who  are  proper  subjects 
for  charitable  relief,  from  those  who  had  children  or 
kindred  on  whom  devolved  naturally  the  duty  of  their 
support,  while  vss.  9-16  treat  of  a  class  of  widows 
"  having  special  qualifications  and  probably  special 
duties,"  who  were  assigned  official  position,  "  enrolled  " 
(9)  in  the  ecclesiastical  widowhood,  and  of  whom  were 
demanded  like  conditions  (9,  10)  with  bishops  and 
deacons.  In  the  service  of  the  congregation  they  would 
likely  be  charged  with  the  general  oversiglit  of  their  sex. 
To  "  honor  "  must  here  mean  more  than  to  pay  due 
respect,  which  is  to  be  withheld  from  no  one  (i  Pet.  ii. 
17).  From  17  and  Matt.  xv.  4,  6,  it  appears  that 
"  honor  "  includes  tender  care  for  the  aged  and  help- 
less, substantial  proofs  of  one's  true  esteem.  Paul 
would  certainly  not  forbid  the  rendering  of  this  to  a 
widow  who  "  hath  children  or  grandchildren "  (4). 
Proper  "honor"  in  the  form  of  affectionate  support  in 
their  necessities  is  to  be  rendered  to  the  real  widows, 
"  widows  indeed,"  those  who  answer  the  description  in 
5,  as  over  against  the  class  in  4,  widows  in  the  full  sense, 
who  are  not  only  bereft  of  a  husband  but  absolutely 
destitute.  Beng.  :  "  The  word  indeed  excludes  those 
who  Jiave  children  or  live  luxuriously  "  (^6,  16).  Widows 
were  from  the  first  objects  of  benevolence  (Acts  vi.  i),  a 
noble  charity  derived  from  the  O.  T.  (Exod.  xxii.  22  ; 
Deut.  xvi.  II  ;  xiv.  29;  xxiv.  17,  19.)  But  if  any  widow 
has  ...  in  the  case  of  every  widow  who  does  not  answer 
the  idea  of  widowhood  in  Paul's  mind,  that,  namely, 
which  calls  for  charitable  relief.     Grandchildren,  descend- 


78  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

ants,  correlate  with  parents,  lit.  progenitors.  Let  them, 
the  "children  and  grandchildren,"  near  kindred  who  can 
and  ought  to  maintain  those  from  whom  they  received 
their  life.     Learn  first  to  show  piety  1  towards  their  own. 

Beng.  :  "  To  treat  their  family  with  dutiful  affection." 
Instead  of  the  unnatural  indifference  towards  a  depend- 
ent and  widowed  mother  or  grandmother,  which,  by 
abandoning  them  to  the  charity  of  the  church,  seeks 
escape  from  a  sacred  duty,  their  descendants  are  to  bear 
the  burden  of  their  support.  "  First " :  Before  the 
church  pays  this  "  honor  "  to  widows,  they  should 
depend  upon  their  own  kindred  for  the  exhibition  of 
that  piety  or  "  honor "  which  is  a  due  requital  to 
"parents."  This  duty  is  grounded  in  nature,  a  debt  to 
parentage,  a  sacred  charge  of  thankfulness.  Grace  does 
not  abolish  the  obligations  of  nature,  nor  cancel  social 
relations  and  responsibilities,  and  nothing  is  more  pleas- 
ing to  God  than  a  loving  considerate  treatment  of  our 
fellow-men,  and  especially  a  reverential  and  helpful  regard 
foi  parents  (Eph.  vi.  2;  Markvii.  10  f.).  Now  she  that  is 
a  (the)  widow  indeed — Ellic.  :  "  sharp  and  emphatic 
contrast  to  the  foregoing  " — and  desolate,  left  desolate,  in 
complete  earthly  isolation,  not  only  without  a  husband 
but  without  near  kindred  from  whom  to  hope  for  any 
assistance.  This  term  unfolds  and  strengthens  the  idea 
of  "  widow,"  whose  root  meaning  in  Greek  is  loneliness, 
in  English,  lack.  This  is  the  essential  characteristic  of 
the  "widow  indeed,"  such  a  one  is  deserving  of  the 
name  and  is  entitled  to  be  a  beneficiary  of  the  church. 
Utterly  alone  and  forsaken,  having  no  earthly  kin  on 
whom  to  rest  her  hope  for  help,  she  hath  her  hope  set 
on  God.     Instead    of  trusting    to    children  she    has  put 

1  uLKnv  fvaej3itv,  Acts  xvii.  23.      Piety  originally  meant  grateful  honor  to 
parents,  superiors,  etc. 


V.  i-i6.]  CHAPTER   V.  jg 

her  trust  solely  in  God,  and  since  the  church  represents 
God  and  His  providence,  and  grace  is  mediated  to  men 
through  it,  the  church  must  respond  and  honor  this  hope 
of  the  true  widow.  Continueth  .  .  .  night,  and  day,  a 
manifestation  and  proof  of  the  foregoing,  wholly  and  all 
the  time  she  is  exercising  that  hope  which  is  fixed  on  God. 
Supplications  and  prayers,  special  and  general  (ii.  i  ;  Phil, 
iv.  6).  Night  and  day,  like  the  widow  spoken  of  Luke  ii. 
36,  whom  Paul  probably  had  in  mind.  The  aim  of  the 
Apostle  is  not  so  much  to  promote  the  exercise  of 
charity  as  to  prescribe  its  bounds,  and  to  give  the  ever- 
needed  warning  against  its  abuse  to  the  injury  of  the 
beneficiary  and  the  weakening  of  natural  bonds.  Indis- 
criminate charity  is  a  curse  against  which  the  church 
must  guard  with  sleepless  vigilance.  The  duty  to  render 
assistance  in  some  cases  is  no  greater  than  the  duty  to  with- 
hold it  in  others  (2  Thess.  iii.  10),  and  6  shows  what  grounds 
Paul  had  for  laying  down  the  conditions  which  should 
determine  the  bestowal  or  the  denial  of  relief.  What 
a  contrast  to  the  picture  of  the  real  widow  in  5  :  She  that 
giveth  herself  to  pleasure,  the  most  complete  oppo- 
site of  her  whose  life,  bereft  of  earthly  good,  is  devoted 
incessantly  to  God.  "Giveth  herself  to  pleasure  "= 
luxurious  self-indulgence  coupled  with  wastefulness  (James 
V.  15).  How  can  a  widow  given  to  pleasure,  luxury  and 
extravagance  rightly  share  the  alms  of  the  Christian 
community?  She  is  dead  while  she  liveth.  The  union 
of  soul  and  body  remains,  but  she  lacks  the  life  of  the 
new  birth,  she  is  dead  to  the  Spirit  as  the  real  widow  in 
her  devotion  to  God  is  dead  to  the  world  ;  by  her  voluptu- 
ous life  she  is  cut  off  from  the  fellowship  of  God's  people 
(Rom.  iii.  i  ;  Rev.  iii.  i  ;  Matt.  viii.  22),  with  what  propriety, 
then,  can  she  partake  of  their  common  bounty  ?  These 
things   also.      Expositors    cannot   agree  whether   3-6  is 


8o  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

meant,  or  only  4-6.  Their  diversity  on  this  bears  also 
on  the  subjects  who  are  to  "  be  without  reproach " 
and  on  the  connection  of  7  with  8.  All  may  be  in- 
cluded that  Paul  has  just  said  on  the  provision  for 
widows  and  on  the  difference  which  obtains  among  this 
class.  "  These  things  "  Timothy  is  to  command,  that 
they  may  be  without  reproach,  irreproachable  (iii.  2), 
namely,  the  "  widows,"  who  are  properly  the  subject 
of  the  context.  The  children  who  neglect  their  duty 
towards  them  are  severely  rebuked  in  8. 

Only  the  outward  conditions  under  which  widows  are 
to  be  aided  have  heretofore  been  mentioned,  but  it  is 
clear  from  6  that  moral  considerations  dare  not  be  over- 
looked. Those  requiring  the  church's  alms  should  have 
a  personal  character  beyond  reproach.  But  if  any  pro- 
videth  not  for  .  .  .  The  rule  laid  down  for  the  Church 
is  that  "  widows  indeed  "  are  to  be  its  beneficiaries,  the 
other  widows  are  to  be  cared  for  by  their  own  households, 
but  if  in  spite  of  this  rule  some  neglect  this  sacred  debt, 
they  are  to  be  classed  among  apostates.  From  the 
"  widows,"  8  reverts  to  those  on  whom  "  first "  rests  the 
duty  of  their  support,  emphasizing  and  widening  the 
principle  enjoined  in  4.  If  any  (even  outside  of  closer 
relationship),  a  general  application  of  the  exhortation  in 
4,  setting  forth  the  duty  of  every  one  to  care  for  his 
ancestry,  provide  not=*'  shew  piety  towards,"  etc.  (4 ; 
Rom.  xii.  17;  2  Cor.  viii.  21;  Prov.  iii.  4).  His  own 
.  .  .  his  own  household,  his  own  relations  in  general, 
and  those  of  his  immediate  household  in  particular, 
actual  members  of  the  family,  like  a  widowed  mother  or 
grandmother.  He  hath  denied  the  faith  (Tit.  i.  16),  not 
by  a  formal  renunciation  but  by  works  inconsistent  with 
the  Christian  faith.  True  faith  in  God  can  only  coexist 
with  true  love  for  man,  and   proper  devotion   to  God  is 


V.  i-i6.]  CHAPTER  V.  8l 

inseparable  from  proper  devotion  to  those  whom  God 
has  joined  in  the  sacred  bonds  of  nature,  Avhich  faith 
strenghtens  and  perfects.  Faith  worketh  by  love  (Gal. 
V.  6),  man  believeth  unto  righteousness  (Rom.  x.  lo). 
How  then  can  faith  ever  neglect  the  holiest  duties  of 
love  (Mark  vii.  1 1)  ?  Think  of  a  Christian  abandoning  his 
mother  !  A  man  may  profess  a  sound  creed,  but  his 
actions  disprove  his  faith.  The  absence  of  love  denies 
the  presence  of  faith.  Worse  than  an  unbeliever.i  One 
who  by  the  neglect  of  a  needy  and  desolate  parent  dis- 
proves the  faith  he  avows,  is  worse  than  one  who  has  not 
embraced  the  faith,  he  falls  below  the  unbelieving 
idolator,  "  for  the  precepts  of  all  better  heathenism 
forbade  such  an  unnatural  selfishness  "  (Ellic).  This 
is  no  justification  for  avarice,  nor  does  it  authorize  the 
hoarding  of  wealth  for  one's  offspring. 

Let  none  be  enrolled  (selected).  The  Apostle  passes 
somewhat  abruptly  to  "  a  new  though  kindred  subject," 
the  enrolment  of  certain  widows  for  official  ministrations 
in  the  church.  (See  p.  79.)  Of  the  widows  who  were 
to  be  its  beneficiaries  the  main  requirement  was  widow- 
hood in  the  full  sense  of  the  word  (5).  Of  those 
who  are  to  be  in  its  service  numerous  qualifications 
are  required,  very  much  the  same  as  those  laid 
down  for  bishops  and  deacons  (chap.  iii.).  These 
conditions  clearly  show  that  Paul  has  in  mind  a  class 
distinct  from  those  above.  We  can  hardly  think  of  him 
excluding  from  the  church's  alms  widows  under  sixty, 
or  such  as  had  been  twice  married,  or  had  themselves 
failed  to  do  works  of  charity  or  to  bring  up  children 
(10).  These  ofificial  widows  must  not,  however,  be  con- 
founded with  the  deaconess  order  which  consisted  of 
younger  women  and  was  instituted  at  a  later  period,  and 

1  n'lCTLv  versus  aKiarov. 


82  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

for  work,  too,  which  was  not  suited  for  old  age.  "  En- 
rolled," their  nanies  placed  upon  the  roll  of  honor  and 
service.  Capable  of  ministrations  in  the  congregation,  they 
appear  to  have  been  distinguished  from  others  by  some 
formality  or  registration.  Ellic.  holds  their  office  to 
have  been  "presbyteral  rather  than  diaconic."  These 
"  widows  "  who  are  to  minister  instead  of  being  ministered 
to  must  enter  upon  their  duties  i:^^  60  years,  a 
safeguard  against  their  marrying  again  and  a  requisite 
to  needed  prudence  and  influence.  Beng.  contrasts  this 
with  thrusting  "younger  daughters  into  monasteries." 
Wife  of  one  man,  for  the  reasons  shown  (iii.  2,  12). 
Second  marriages  are  VLO\.pcr  se  un-Christian.  For  younger 
widows  (14)  they  are  ad  visible.  Well  reported  of  for 
good  works  1  (iii.  7  ;  Acts  xvi.  2  ;  vi.  3  ;  x.  22),  having  a 
favorable  record  for  Christian  virtues,  well  known  for 
works  of  faith.  These  are  not  limited  to  the  activities  of 
charity,  although  the  latter  formed  an  essential  part  of 
them.  "  Good  works  "  may  be  the  generic  phrase  for  the 
following  clauses  beginning  with  "  if,"  "  for  example," 
particularizing  the  "  good  v.^orks."  If  .  .  .  children.  It 
is  not  said  whether  her  own  or  others'  children.  She  has 
had  experience  in  bringing  up  children,  and  this  not  only 
qualifies  her  for  ministering  to  orphans  and  mothers,  but 
evinces  a  disciplined  mind,  administrative  capacity.  If 
.  .  .  to  strangers  (iii,  2;  Matt.  xxv.  35).  Another  testi- 
mony to  her  merits.  Always  an  Oriental  virtue,  there 
were  peculiar  reasons  for  the  practice  of  hospitality  by 
Christians.  If  .  .  .  saints' feet  (John  xiii.  5  ff. ;  Luke  vii. 
44),  In  close  connection  with  the  foregoing  "  this  would 
demonstrate  the  practical  heartiness  of  her  hospitality 
(Ellic).     In  the  hot  east  this  was  a  conspicuous  feature 

^  kv  ipyotr,  in   the  sphere  in  which  she  made  her  good   record.     Ellic. : 
"  In  the  matter  of  good  works."     Heb.  xi.  2,  39. 


V.  i-i6.]  CHAPTER   V.  2>2> 

of  hospitality,  not  abolished  by  the  Gospel.  It  came  to  be 
viewed  as  a  symbol  of  humility  (i  Sam.  xxv.  41),  and  of 
self-denying  love  (Luke  vii.  38).  In  the  exercise  of 
Christian  humility  and  love  she  had  rendered  the  lowest 
menial  service  to  "the  saints"  she  lodged,  i.  e.  members 
of  the  Church  in  distinction  from  unbelievers.  If  .  .  . 
the  afflicted,  not  only  those  in  the  straits  of  poverty,  but 
those  suffering  from  any  form  of  distress.  If  she  .  .  . 
followed  (pursued)  every  good  work.  After  certain  par- 
ticular forms  of  kindly  devotion  to  others  for  which  they 
must  have  a  well-known  record,  the  list  of  "  good  works" 
is  complete  by  "  an  exhaustive  summary "  (i  Thess. 
v.  15).  All  these  requirements  are  proofs  of  a  humble, 
self-denying  disposition,  and  of  ripeness  and  strength 
of  character,  marking  a  person  for  distinction  and  a 
post  of  responsibility.  But  younger  widows,  not  only 
those  who  contrast  with  the  requisite  "  three  score " 
(9),  but,  generally,  those  who  belong  to  the  category 
of  young  widows,  refuse  (iv.  7 ;  2  Tim.  ii.  23  ;  Tit. 
iii.  10;  Heb.  xii.  25),  not  only  decline  their  application 
to  be  admitted  to  the  distinction  referred  to  (9),  perhaps 
also  their  application  for  alms  (3),  but  also  shun  them. 
In  our  day  religious  associations  not  specially  ruled  by 
Pauline  teaching  put  forward  the  younger  women  whether 
widowed,  married  or  single,  in  total  disregard  of  scriptural 
injunctions.  Paul  has  good  grounds  for  the  prohibition. 
For  when  they  have  waxed  wanton,  amorous,  libidinous, 
lustful  (Rev.  xviii.  7,  9,  3),  a  term  not  to  be  strictly 
limited  to  sexual  passion,  although  their  "  desire  to  marry  " 
shows  that  this  reference  cannot  be  excluded.  Against 
Christ.  Their  wantonness,  their  voluptuousness  (6), 
brings  them  into  opposition  to  Christ,  to  whom  they  had 
pledged  their  fidelity.  DeW.  :  "  They  had  espoused 
Christ  as  their  true  bridegroom,  now  turning  against  him 


84  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

they  seek  pleasure  in  another."  Their  sensual  desires, 
furthermore,  make  them  intent  on  marriage,  whereas  it 
was  required  of  candidates  for  enrolment  (9),  to  have 
been  but  once  married.  They  were  to  serve  Christ's 
Church  with  undivided  hearts,  a  service  not  possible  to 
such  as  are  hankering  for  a  second  husband.  Their 
"  desire  to  marry  "  saves  them  from  the  charge  of  sinful 
lust.  V.  O. :  "  This,  indeed,  made  them  less  culpable, 
yet  none  the  less  uniit  for  the  spiritual  ofifice."  Having 
condemnation,  because,  bearing  about  with  them  self- 
condemnation  as  a  heavy  load,  in  view  of  their  purpose 
to  marry  again.  On  this  desire  is  stamped  a  damning 
self-consciousness  (iv.  2  ;  iii.  6  ;  Gal.  v.  10),  because  they 
have  rejected  their  first  faith,  violated  an  earlier  pledge. 
Prior  to  this  epistle  younger  widows  may  have  been  "  en- 
rolled "  for  church  service,  and  undoubtedly  with  the 
understanding  that  it  was  to  be  for  life,  with  the  promise, 
implicit  if  not  explicit,  on  their  reception  into  the  order, 
not  to  contract  a  second  marriage.  To  be  now  intent  on 
this  would  not  only  of  necessity  involve  a  divided  in- 
terest in  their  sacred  duties,  but  a  pledge  to  a  second  hus- 
band would  involve  "  a  breach  of  troth  to  Christ,"  to  whose 
Church,  forsaking  all  other  things,  they  stood  solemnly 
pledged  for  life.  Having  broken  their  vow  they  are  self- 
condemned.  Ellic.  does  not  accept  the  condemnatory 
sense  of  the  original,  and  renders  "  bearing  about  a  judg- 
ment that  they  broke  their  first  faith."  And  withaI-= 
"at  the  same  time."  Their  household  visitations,  as  they 
discharge  the  duties  of  the  order  of  widows,  take  on  a 
very  different  character  from  that  intended.  An  ofifice 
which  was  no  sinecure,  and  which  required  great  discre- 
tion, degenerates  into  habits  of  idleness  and  gossip. 
Theopii.  :  "  They  carry  the  affairs  of  this  house  to  that 
and  of  that  to  this:  they  tell  the  afTairs  of  all  to  all." 


V.  1-16.]  CHAPTER  V.  85 

Busy  bodies.  Thefactoftheir  becoming  "idle"  is  repeated, 
yet  they  display  extraordinary  activity.-^  Neglecting  their 
own  duties  they  show  a  perverted  activity  in  the  affairs 
of  other  people.  Busily  prying  into  the  private  matters 
of  those  whose  homes  they  enter  officially,  they  become 
intermeddlers,  mischief-makers.  Their  close  contact 
with  many  persons  and  families  in  their  official  rounds 
made  "  this  temptation  doubly  perilous."  They  are  given 
not  only  to  gossip  and  garrulity  but  to  speaking  things 
which  they  ought  not  (Tit.  i.  1 1),  on  subjects  not  proper 
for  them  to  speak  of.  I  desire  therefore  (ii.  8).  In  order 
to  avoid  the  scandals  incident  to  "  younger  widows  "  in 
the  official  sphere,  Paul  proposes  a  second  marriage  for 
them.  To  assume  that  bond  is  better  than  to  pledge 
themselves  to  church  duties  which  they  might  dishonor 
by  unseemly  behavior.  Morality  in  the  sphere  of  nature 
is  better  than  religious  activity  tainted  by  carnal  propen- 
sities and  vulgarity  of  speech  or  action.  The  younger 
widows  versus  those  of  sixty  and  upwards  are  advised  to 
marry ,*^  instead  of  entering  the  order  to  which  the  latter 
are  admitted  and  thc;n  wanting  to  marry  in  violation  of 
their  engagements.  Altogether  four  classes  of  widows 
are  described :  the  real  widows,  (3,  5),  who  are  to  be  sup- 
ported (honored)  by  the  Church  ;  those  having  children, 
etc.  (4,  16),  who  are  to  be  supported  by  these  ;  those  who 
are  sixty  and  upwards  (9),  Avho  are  to  be  "  enrolled  "  for 
church  service;  younger  widows  generally  (i  i),  who  arc 
counselled  to  marry  again.  Certain  ones  might  come 
under  several  of  these  categories.  A  rich  widow  would 
hardly  come  under  either.  That  the  younger  women  are 
likely  to  "  desire  to  marry  "  ^  after  their  assumption   of 

1  irepitpyoc,  Acts  xix.  19;   2  Thess.  in.  11,  cf.  afiyac. 

2  ya/iihv,  to  marry  again,  i  Cor.  i.  39. 

^  ya/iiEiv  dt'AovctJ  versus  yuju.it.i>  ftovhi/Mi.     Chrys. :  "There    i.s    no    distinc- 
tion." 


86  FIRST  EPISTLE  TO  TIMOTHY.  [v.  1-16. 

church  duties  is  warned  against  in  11,  here  Paul  wills  it 
that  they  shall  many  instead  of  assuming  these  duties. 
What  is  written  i  Cor.  vii.  26,  40  was  intended  for  other 
circumstances.  Overshadowed  by  "  the  present  distress  " 
marriage  was  not  expedient ;  here  as  a  preventive  of  in- 
continence, idleness,  scandal  (15),  it  is  to  be  advised. 
Chrys.  :  "  Paul  does  not  impose  a  law  but  propose  a 
remedy."  Of  course  his  injunction  cannot  be  taken  ab- 
solutely. It  requires  more  than  the  widow's  willingness 
to  contract  a  marriage.  But  to  the  question  what  dispo- 
sition is  to  be  made  of  the  younger  widows  whom  his 
rule  debars  from  the  official  list,  Paul  answers  :  The  wisest 
course  is  for  them  to  marry  again.  Bear  children,  the 
divine  purpose  of  marriage  (ii.  15).  For  those  who  have 
entered  that  state  to  decline  this  holy  obligation  is  a  sin 
that  cries  unto  heaven.  Rule  the  household,  be  mistress 
of  the  house,  have  charge  of  "  woman's  sphere  of  domestic 
duties."  No  one  will  accuse  Paul  of  contradicting  his 
own  teaching  (ii.  12;  iii.  4,  12);  and  everywhere  Ellic. 
includes  the  training  of  children  in  this  term  rather  than 
in  the  foregoino;.  Not  all  the  duties  of  married  life  are 
specified  any  more  than  are  all  the  duties  of  ofificial  life 
either  in  this  chap,  or  in  chap.  iii.  Beng.,  noticing  these 
three,  adds  :  "  So  they  shall  have  full  employment."  Give 
none  occasion.^  The  adversary  may  be  Satan  (15),  or 
any  and  every  foe  of  Christianity,  Jew  and  Pagan  (vi.  i  ; 
Tit.  ii.  8 ;  Phil.  i.  28).  V.  O. :  "  Paul  viewed  the  world 
as  under  Satanic  influence."  The  archfoe  is  therefore 
back  of  every  form  of  opposition  to  the  Church.  Paul 
entreats  "  the  younger  widows  "  not  to  give  the  enemy, 
theirs  and  Christ's,  the  opportunity  for  which  he  is 
watching  in  order  to  bring  reproach  upon  the  Christian 
name.  Sensuality,  idleness,  vulgar  gossip  among  prom- 
1  (i^o/jp),  starting-point. 


V.  i-i6.]  CHAPTER  V.  87 

inent  officials  would  be  apt  to  lead  to  open  sia  and 
scandal,  and  such  exposure  would  give  the  coveted  oc- 
casion "  for  reviling  "  not  only  the  "  widows  "  but  the 
Christian  community.  The  whole  Church  would  be  held 
responsible  for  the  vices  of  its  leaders.  For  reviling. 
Ellic.  "  the  manner  in  which  and  the  purpose  for 
which  the  occasion  would  be  used."  First  they  yield  to 
temptation,  and  this  enables  him  to  accomplish  his  pur- 
pose of  fixing  odium  on  the  whole  body.  The  apostolic 
injunction  is  enforced  not  only  by  this  lofty  motive  (Tit.  ii. 
5  ;  I  Pet.  ii.  12,  15),  but  also  by  the  sad  example  of  cer- 
tain concrete  cases,  for  already  some  .  .  .  after  Satan, 
"  already "  there  have  occurred  sad  lapses  of  this 
character.  "  Some,"  i.  e.  certain  widows,  "■  already  are 
turned  aside"  (i.  6;  2  Tim.  iv.  4),  have  been  turned 
aside.  Ellic.  :  "  From  chastity,  propriety  and  discre- 
tion." This- does  not  necessarily  imply  actual  defections 
from  Christianity,  but  surrender  to  the  temptations  of  the 
flesh,  on  the  part  of  some  "  rashly  professing  widow- 
hood," thereby  giving  the  enemy  a  handle.  Yielding  to 
the  tempter  they  turned  from  the  path  of  Christian  in- 
tegrity and  have  gone  after  Satan  (Acts  v.  37;  xx.  30). 

If  any  woman  that  believeth,  any  Christian  woman. 
On  women,  not  on  men,  devolve  the  tender  ministrations 
to  aged  widows.  Most  probably  in  accordance  with  what 
precedes,  any  younger  widow  is  meant.  Instead  of  seek- 
ing the  ofiice  of  ministering  to  the  feeble  and  needy, 
possibly  from  "  motives  of  selfish  economy,"  she  can 
discharge  the  same  sacred  duties  in  her  own  household, 
by  relieving  those  among  her  kindred  "  whose  main- 
tenance comes  within  her  ability  and  duty."  Those  as- 
piring to  church  activities  can  often  find  as  sacred  duties 
at  home.  This  is,  therefore,  "  a  concluding  reiteration  " 
of   the  principle  maintained  in    8,    enlarging  the  scope 


88  FIRST  EPISTLE  TO  TIMOTHY.  [v.  17-20. 

of  domestic  obligation.  Ellic.  :  "  Let  the  relatives  sup- 
port the  younger  widows  who  fail  to  marry  and  who  can- 
not serve  as  church  widows."  For  this  he  proposes  the 
insufficient  ground  of  the  distinction  between  "relieve" 
and  "  provide "  (8).  And  let  not  ...  be  burdened 
(Luke  xxi.  34 ;  i  Cor.  1.  8,  4).  Not  that  the  church  feels 
beneficence  a  burden,  but,  as  the  next  clause  clearly 
shows,  that  it  may  relieve  them  that  are  widows  indeed. 
Apart  from  the  consideration  that  the  church  should  not 
dispense  its  charity  to  the  detriment  of  natural  relation- 
ship, she  is  so  to  economize  her  bounty  that  it  may  prove 
adequate  for  all  who  are  properly  and  inevitably  depend- 
ent on  it.  That  there  may  be  no  want,  there  must  be 
no  waste.  Besides,  "younger  widows  "  who  thus  lighten 
the  burden  of  the  church  do  their  part  towards  carry- 
ing it,  and  thereby  put  it  in  the  church's  power  to  help 
all.  This  is,  after  all,  tantamount  to  their  being  of  the 
number  of  enrolled  widows.  How  admirable  these  rules 
for  the  guidance  of  the  church  !  What  an  economy  of 
its  resources  !     What  a  distribution  of  its  talents  ! 

From  the  treatment  of  elders  (i)  in  the  congregation, 
and  of  elderly  widows  whom  the  church  is  either  to 
"  honor  "  (3),  or  to  promote  to  official  station  (9), — the 
intermediate  verses  being  given  to  discrimination — there  is 
an  easy  transition  to  elders  bearing  the  ofifice  of  over- 
sight:  to  those  (i)  administering  their  duties  faithfully, 
to  those  (2)  guilty  of  misconduct. 

17-20.  Let  the  elders  that  rule  well  be  counted  worthy  of  double  honour, 
especially  those  who  labour  in  the  word  and  in  teaching.  For  the  scripture 
saith,  Thou  shall  not  muzzle  the  ox  when  he  treadeth  out  the  corn.  And, 
The  labourer  is  worthy  of  his  hire.  Against  an  elder  receive  not  an  accu- 
sation, except  at  the  month  of  two  or  threj  witnesses.  Them  that  sin  re- 
prove in  the  sight  of  all,  that  the  rest  also  may  be  in  fear. 

That  rule  well,  preside  with  fidelity,  wisdom,  efficiency. 


V.  I7-20.]  CHAPTER   V.  89 

This  may  be  in  contrast  with  "  them  that  sin  (20),  or 
with  other  presbyters  less  eminent  or  less  meritorious. 
Worthy  of  double  honour.  Since  "  honor  "  in  3  includes 
material  support  so  doubtless  here  (cf.  18,  19).  As  an 
attestation  and  measure  of  the  esteem  in  which  the 
superintendents  are  held  they  are  to  receive  from  the 
congregation  a  liberal  maintenance  in  reward  for  their 
services.  The  Scriptures  are  not  responsible  for  the  dis- 
grace of  an  underpaid  ministry.  "  Double  "  is  not  to  be 
taken  strictly  literal,  rather=ample,  generous,  commen- 
surate with  the  extent  and  quality  of  their  services.  If 
any  presbyter  is  entitled  to  remuneration  (i  Cor.  ix.  14; 
I  Thess.  V.  12),  he  who  excels  in  service  is  also  to  excel 
in  its  just  rewards.  Mel.  :  "  Maintenance  and  reverence." 
Beng.  :  "  On  account  of  age  and  on  account  of  service" 
(Rev.  xviii.  6).  Especially  those  who  labour  (iv.  10  ;  i 
Cor.  iv.  12)  in  the  word  and  in  teaching.  Some  place 
emphasis  on  "  labor."  Beng.  :  "  Engrossed  in  sacred 
studies  and  in  the  instruction  of  others,  leaving  no  time 
for  other  employment  in  behalf  of  a  livelihood,  these 
require  larger  remuneration."  Expositors  generally  make 
"word"=oral  discourse  in  general,  "  teaching  "=giving 
instruction  respecting  the  subject  of  discourse  (Gal.  vi. 
16).  "Teaching"  may  be  emphasized  in  view  of  the 
perverting  work  of  the  crrorists.  The  inference  from  this 
text  of  a  distinction  between  lay  and  teaching  elders  has 
been  abandoned.  No  such  distinction  as  lay  and  clerical 
had  yet  arisen.  There  were,  undoubtedly,  in  the  college 
of  superintending  elders  (Acts  xx.  17),  those  who  labored 
in  the  word  and  in  teaching  (iii.  2),  and  those  who  did 
not.  Its  manifold  labors  must  have  been  divided  ac- 
cording to  the  respective  aptitudes  or  inclinations  of  its 
members,  and  those  who  had  the  charism  of  prophecy 
or  of   teaching   (iii.   2)   would   along   with    other   duties 


po  FIRST  EPISTLE   TO   TIMOTHY.  [v.  17-20. 

exercise  also  this  function,  the  noblest  of  all  and  the 
one  requiring  the  highest  capacity,  and,  therefore,  en- 
titling them  to  "  double  honor."  The  ground  for  this 
direction  is  Holy  Scripture,  always  with  Paul  a 
sufficient  warrant  for  the  enforcement  of  a  prin- 
ciple. For  .  .  .  not  muzzle  the  ox  .  .  .  lit.  "  an 
ox  while  threshing "  (Deut.  xxv.  4).  Ellic.  :  "  Paul 
gives  the  literal  meaning  of  the  words  their  fuller  and 
deeper  application."  They  have  a  typical  sense.  A 
common  mode  of  threshing  was  to  lay  the  sheaves  over 
a  circular  floor  and  to  have  the  oxen  tread  out  the  grain. 
Sometimes  the  oxen  dragged  a  wain  over  the  threshing 
floor  (Is.  xxviii.  27  ;  xli.  15).  While  thus  employed  an 
ox  must  be  allowed  to  eat  of  the  grain  he  was  threshing 
for  his  master.  Since  the  law  teaches  humanity  to 
brutes,  surely  the  Gospel  cannot  brook  inhumanity  to 
man.  If  toiling  beasts  derive  their  food  from  their 
labors,  "  even  so  hath  the  Lord  ordained  that  they  which 
preach  the  Gospel  should  live  of  the  Gospel  "  (i  Cor.  ix. 
9-14).  And,  The  labourer  is  worthy  (17)  .  .  .  What  is 
taught  by  the  above  Scripture  is  explained  and  confirmed 
by  the  proverb,  which  also  our  Lord  cited  for  the  same 
purpose  (Luke  x.  7  ;  cf.  Deut.  xxiv.  14,  1 5).  This  is  not  to 
be  included  under  the  Scripture  quotation.  Although 
it  occurs  in  Luke,  and  that  Gospel  may  have  been  known 
to  Paul  at  this  time,  it  may  be  regarded  as  one  of  the 
numerous  sayings  of  Christ  preserved  by  tradition  (Acts 
XX.  35),  or  as  a  well-known  maxim.  The  vital  principle 
laid  down  in  revelation  and  inculcated  by  Christ  and  by 
the  common  sense  of  mankind,  is  a  proper  provision  for 
the  temporal  comfort  of  those  set  over  the  Church.  The 
direction  to  "  honor "  liberally  the  worthy  bishops  is 
followed  by  the  charge  to  give  public  reproof  to  an  un- 
worthy one.     How  to  treat  an  aged  man  when  offending 


V.  17-20.]  CHAPTER   V.  91 

is  taught  in  i.  Neither  the  age  nor  the  high  position  of 
an  office-bearing  elder  is  to  be  forgotten  when  there  is  any 
imputation  against  him.  Beng.  :  "  Timothy  had  the  power 
of  judging  in  the  Church  "  (21,  24).  This  does  not  of 
necessity  imply  that  he  had  jurisdiction  over  all  offences, 
rather  over  official  slips.  Doubtless  his  methods  of 
judgment  became  the  model  for  discipline  after  his 
decease.  It  was  a  well-established  principle  that  no  one 
should  be  condemned  except  ^  at  the  mouth  of  two  or 
three  witnesses  (Deut.  xvii.  6;  xix.  15  ;  Matt,  xviii.  16; 
2  Cor.  xiii.  i),  but  in  the  case  of  a  presbyter,  the  accused 
is  not  even  to  be  summoned  unless  there  is  clear  and 
cumulative  evidence  against  him.  The  evidence  required 
(ordinarily)  for  conviction  is  required  here  for  arraignment. 
The  shafts  of  calumny  are  sure  to  be  aimed  at  those 
having  position  in  Christ's  Church.  Hence  Timothy  is 
to  be  in  no  haste  to  entertain  an  accusation  against  one, 
to  give  no  ear  to  anonymous  or  unproved  complaints, 
but,  before  proceeding  to  reprimand  (20),  shield  their 
object  until  his  guilt  is  well  established.  And  if  the  two- 
fold or  threefold  evidence  brought  against  elders  leads  to 
their  conviction,  shows  them  to  be  habitually  committing 
sin  in  their  official  relations,  their  reproof  is  to  be  public, 
in  the  presence  of  the  congregation,  in  the  sight  of  all. 
The  offence  was  public,  its  punishment  must  be 
public.  Them  that  sin.  V.  O.  :  *'  To  be  under- 
stood of  grosser  crimes ;  indeed  of  those  which  pub- 
licly create  scandal."  The  clause  refers  to  19,  and 
also  stands  in  contrast  with  them  "  that  rule  well  "  (17). 
The  general  thought  follows  24,  25.  That  the  rest  .  .  . 
in  fear.  ''  The  rest,"  in  contradistinction  from  the  sinning 
elders,  may  include  all  the  other  members  of  the  church, 
or  only  all  the  other  members  of  the  presbytery.     Over- 

1  tTTi  with  Gen.  denotes  superposition. 


92  FIRST  EPISTLE  TO  TIMOTHY.  [v.  21. 

awed  by  the  painful  rebuke  administered  to  their  over- 
seer, or  colleague,  a  wholesome  fear  of  a  similar  humilia- 
tion might  deter  them  from  falling  into  sin  (Deut.  xiii.  i  ; 
Acts  V.  11). 

All  these  directions  sustain  the  closest  relation  to  the 
great  truth  (iii.  15),  and  may  be  viewed  as  practical  com- 
ments on  it.  A  solemn  adjuration  follows,  charging 
Timothy  to  execute  faithfully  all  these  directions. 

21.  I  charge  thee  in  the  sight  of  God,  and  Christ  Jesus,  and  the  elect 
angels,  that  thou  observe  these  things  without  prejudice,  doing  nothing  by 
partiality. 

I  charge  thee  1  (adjure  thee)  in  the  sight  of  God  ...     (2 

Tim.  ii.  14;  iv.  i).  He  calls  God,  and  Christ  Jesus,  and 
the  elect  angels  to  be  witnesses  to  this  summary  com- 
mand, binding  Timothy  by  an  awful  oath,  impressing 
upon  his  mind  once  more  with  the  utmost  solemnity  the 
character  of  the  counsels  given  him  in  this  letter.  They 
are  not  mere  suggestions  or  kindly  hints,  but  "  God  the 
Father  and  Jesus  Christ,  who  will  be  revealed  with  His 
angels  at  the  last  judgment,  will  be  witnesses  against 
thee  shouldst  thou  disregard  them."  "  Elect  angels  "  is 
variously  interpreted.  Some  refer  to  different  ranks  and 
orders,  among  whom  these  are  the  highest ;  some,  to 
those  who  kept  their  first  estate  (2  Pet.  ii.  4;  Jude  6) 
and  who  shall  attend  the  Lord  on  His  advent  in  glory 
(Dan.  vii.  10;  i  Pet.  iii.  22);  others,  "  elect,"  chosen,  is 
expt"essive  simply  of  excellence.  HUTH. :  "  A  rhetorical 
adjunct  which  adds  solemnity  to  the  form  of  adjuration." 
Angels,  we  are  taught  (Luke  xv.  10;  i  Cor.  iv.  9;  Heb. 
i.  14),  have  a  profound  and  most  active  interest  in  the 
Church.  These  things,  some  limit  to  the  discipline  of 
presbyters   in    19,   20.     Without   prejudice,   precipitately 

1  (haiiapTvpoiKu,  EUic. :  "  Aa  marks  the  presence  or  interposition  of  some 
form  of  witness." 


V.  21,  22.]  CHAPTER   V.  (J3 

prejudging  a  case  with  a  hostile  bias.  By  (from)  partial^ 
ity,  "  the  contrary  aberration  from  justice,"  hasty  pre- 
judging from  friendly  bias  (22,  24).  Timothy  must  keep  an 
even-balanced,  disinterested  judgment,  swerving  neither 
to  the  right  nor  to  the  left,  influenced  neither  by  dislike 
nor  by  prepossession.  This  last  maxim,  as  well  as  22, 
bears  particularly  on  the  admission  of  men  to  the  sacred 
ofifice,  which  was  conducted  through  the  laying  on  of 
hands  (iv.  14;  2  Tim.  i.  6  ;  Acts  vi.  10,  22). 

22.  Lay  hands  hastily  on  no  man,  neither  be  partaker  of  other  men's 
sins  :  keep  thyself  pure. 

Hastily.  In  the  ordination  of  presbyters,  as  in  their 
discipline,  proceed  slowly  and  deliberately,  satisfy  your- 
self regarding  their  fitness,  without  prejudice  or  par- 
tiality (24,  25).  V.  O. :  "The  laying  on  of  hands  was 
not  merely  the  mode  of  communicating  spiritual  gifts, 
but  a  recognition  from  those  who  did  it,  a  declaration 
that  they  would  be  accountable  for  those  ordained. 
If  the  latter  were  unworthy,  the  former  shared  the 
guilt."  ^  Surely  those  who  recklessly  induct  unfit  men 
into  the  holy  office  are  responsible  for  the  sins  such 
men  perpetrate  in  connection  with  the  office.  Keep  thy= 
self  pure :  emphatic  opposition  to  the  idea  of  being 
stained  with  others'  sins ;  pure=free  from  others'  sins 
(iv.  12;  I  Pet.  iii.  2).  Doubtless  entire  purity  of  life  is 
included.  While  Timothy  had  to  inspect  the  character 
of  others,  watch  over  and  reprove  men,  he  must  see  to  it 
that  his  own  life  is  spotless. 

By  purity  Timothy  is,  however,  not  to  understand 
dietary  abstinence.  His  exclusive  use  of  water  is,  under 
the  circumstances,  a  mistake. 

23.  Be  no  longer  a  drinker  of  water,  but  use  a  little  wine  for  thy 
stomach's  sake  and  thine  often  infirmities. 


1  h 


aiiapTLaig,  a/iapravovTag,  20. 


94  FIRST  EPISTLE  TO  TIMOTHY.  [v.  23-25. 

This  counsel  respecting  Timothy's  personal  health  and 
habits,  trivial  in  comparison  with  the  momentous  interests 
of  the  Church  just  treated,  is  at  first  sight  surprising,  but 
it  both  modifies  the  requirement  of  purity  and  at  the 
same  time  strikes  at  the  dangerous  ascetical  tendencies 
(iv.  3,  4)  by  which  Timothy  had  probably  been  influenced. 
Be  no  longer  .  .  .  makes  it  certain  that  Timothy  was  a 
total  abstainer,  a  cold-water  man,  even  when  needing  a 
stimulant  for  his  health.  This  may  have  been  due  to 
ascetic  scruples  (Num.  vi.  1-4;  Luke  i.  15  ;  Rom.  xiv. 
21),  or,  perhaps,  simply  to  a  distaste  for  wine,  or  it  may 
have  been  intended  "  as  an  example  to  luxurious  Greeks." 
But  the  recovery  of  manly  strength  is  a  sacred  duty,  and, 
besides,  the  war  Timothy  was  to  wage  (i.  18)  against  a 
system  of  error  which  pronounced  certain  foods  sinful, 
forbade  him  offering  encouragement  by  his  own  example 
to  the  practice  he  was  to  condemn.  Both  considerations 
required  a  change  of  habit.  Paul  does  not  forbid  the 
use  of  water,  but  the  exclusive  use  of  it  to  one  w^ho  was 
in  feeble  health  and  subject  to  frequent  attacks  of  indi- 
gestion. This  gives  no  countenance  to  the  use  of  wine 
as  a  beverage,  not  to  speak  of  the  fiery  intoxicant  with 
which  the  mild  wines  of  the  East  will  scarcely  bear  com- 
parison. (Cf.  iii.  8.)  One  may  easily  move  too  fast  in  the 
diagnosis  of  character  or  in  pronouncing  a  favorable  or  an 
unfavorable  sentence.  Reverting,  therefore,  to  22,  the 
danger  of  complicity  in  others'  sins,  and  19,  the  danger 
of  hasty  judgment  (23  being  simply  a  limitation  of  the 
last  clause  of  22),  Paul  lays  down  a  general  cautionary 
rule,  a  sound  maxim,  which  will  indicate  to  Timothy  the 
need  of  deliberation  and  delay  in  forming  a  judgment. 

24,  25.  Some  men's  sins  are  evident,  going  before  unto  judgment ;  and 
some  men  also  they  follow  after.  In  like  manner  also  there  are  good  works 
that  are  evident ;  and  such  as  are  otherwise  cannot  be  hid. 

There  are  two  classes  of  sins  :  Some  men's  sins  are 


V.  24,  25.]  CHAPTER   V.  95 

evident,!  open,  flagrant,  rendering  inquiry  superfluous,  so 
transparent  as  to  be  manifest  before  the  eyes  of  all  prior 
to  their  subjection  to  any  search  light,  going  before  unto 
judgment.  This  being  a  general  observation,  "judgment  " 
has  also  a  general  sense,  referring  to  any  human  or  moral 
tribunal,  possibly  to  the  testing  of  candidates  for  ordina- 
tion (22),  and  doubtless  also  to  the  final  judgment  at  the 
Advent,  "  the  goal  toward  which  all  sins  and  all  good 
works  proceed  ;  some  before  their  possessors,  others  after 
them  ;  some  before  the  eyes  of  the  world,  others  hidden 
from  men,  until  at  the  last  judgment  .  .  .  they  are 
brought  fully  into  the  light  "  (V,  O.).  Some  men  also 
they  follow  after.  While  in  the  case  of  some  men  their 
sins  reach  the  judgment  before  the  sinner,  "  going  before  " 
like  heralds  and  proclaiming  his  guilt — "  an  evil  report 
outstrips  a  man  " — in  the  case  of  others  they  come  to 
light  later,  "  they  follow  after,"  and  by  the  judgment 
they  are  discovered  only  after  investigation.  What  cau- 
tion, then,  what  deliberateness  should  condition  the  lay- 
ing on  of  hands !  As  24  offers  the  ground  against  haste 
in  ordaining,  25  gives  like  ground  against  haste  in  cen- 
suring presbyters.  What  is  true  of  sins  holds  also  of 
good  works,  the  opposite  of  sins  or  "  evil  deeds."  There 
are  good  works  that  are  evident,  palpably  manifest, 
beyond  any  doubt,  witnessing  at  once  to  a  man's  char- 
acter, and  such  as  are  otherwise  than  palpably  manifest, 
not  yet  patent,  cannot  be  hid,  permanently  covered  up, 
however  much  those  doing  them  may  desire  to  keep  them 
hid.  V.  O.  :  "  They  come  earlier  or  later  by  their  own 
true  nature  to  the  light."  They  may  not  be  conspicuous, 
ostentatious,  but  they  will  not  remain  concealed.  Men 
"  do  good  by  stealth,  and  blush  to  find  it  fame."  It  is 
well,  then,  in  the  judgment  of  officials  to  wait.  *'  Time 
is  the  best  counsellor." 
1  Tvpod-rf/Mi,  in  both  verses  Tpo  is  not  temporal  but  intensive.     Heb.  vii.  14. 


CHAPTER  VI. 

Having  completed  the  prescriptions  concerning  the 
officials  of  the  community,  Paul  adds  counsel  touching 
various  classes  of  its  members,  first  those  in  slavery. 

I,  2.  Let  as  many  as  are  servants  under  the  yoke  count  their  own  mas- 
ters worthy  of  all  honour,  that  the  name  of  God  and  the  doctrine  be  not 
blasphemed.  And  they  that  have  believing  masters,  let  them  not  despise 
them,  because  they  are  brethren;  but  let  them  serve  them  the  rather,  be- 
cause they  that  partake  of  the  benefit  are  believing  and  beloved.  These 
things  teach  and  exhort. 

Let  as  many  .  ,  .  better  :  Let  such  as  are  under  the 
yoke  as  slaves.  The  latter  is  appended  to  "  under  the 
yoke,"  as  an  explanatory  predicate.  Slaves  might  mis- 
interpret the  levelling  and  liberalizing  principles  of 
Christianity  and  hold  themselves  equal  to,  or,  as  Chris- 
tians even  above  their  heathen  masters,  but  their  Chris- 
tian profession  does  not  change  their  relation  to  either 
heathen  or  believing  masters.  They  must  comport  them- 
selves accordingly,  conform  to  their  humble  condition 
(Tit.  ii.  9;  I  Cor.  vii.  21;  Eph.  vi.  5,  6;  Col.  iii.  22). 
Count  their  own  masters  1  ,  .  .  "  Their  own  "  is  not  em- 
phatic, but  expressive  of  distinct  personal  relations  from 
which  arises  the  duty  of  subordination  and  reverence. 
All  honour  (v.  17),  honor  in  every  possible  form,  inward 
and  outward,  that  the  name  ...  be  not  blasphemed. 
For  the  glory  of  God's  name  which,  in  contrast  with  idol- 
aters, they  profess,  let  bondmen  be  obedient,  exemplify- 

1  decrTTorz/f  accords  more  with  vTro  ^vyuv  than  the  usual  Kupiog 
96 


VI.  I,  2.]  CHAPTER   VI.  gj 

ing  the  conservative  character  of  the  doctrine  (His  doc- 
trine) which  they  have  espoused.  Had  Christianity  pro- 
moted insolence  and  insubordination  among  slaves,  such 
conduct  would  have  been  credited  to  their  creed,  and 
God's  name  and  His  truth  would  have  been  evil  spoken 
of  among  the  heathen  (Tit.  ii.  5,  10),  "  blasphemed,"  as 
was  the  case  when  the  Jews  (Rom.  ii.  24),  and  David, 
brought  dishonor  upon  the  name  of  Jehovah  (2  Sam.  xii. 
14).  And  they  believing,  better,  "  Let  those,  however, 
that  have  believing  masters  "  versus  those  (i)  that  have 
unbelieving  masters.  "  Believing  "  is  emphatic,  and  the 
consideration  due  to  Christian  masters  is  expressed  in 
negative  terms,  not  despise  them,  while  that  due  to 
pagan  owners  is  in  positive  terms,  accord  to  them  all 
honor.  Because  they  (the  rffksters)  are  brethren  points 
out  the  ground  for  the  difference.  The  fact  that  the 
masters  were  "  brethren  "  of  the  slaves,  put  the  latter 
upon  an  equality  with  the  former,  and  they  might  readily 
be  tempted  to  withhold  from  their  masters  the  service 
and  the  respect  due  them  in  view  of  the  reciprocal  rela- 
tion of  slavery,  a  distinction  which  the  Gospel  does  not 
annul.  The  Apostle  ever  warns  against  the  abuse  of 
Christian  freedom  and  equality.  But  let  them  serve 
them  the  rather.  Herein  they  have  an  incentive  for  re- 
maining in  the  household  and  serving  so  much  the  more 
faithfully  and  respectfully  because  they  that  partake  of 
the  benefit  accruing  from  their  service,  i.  e.  their  masters, 
are  themselves  Christian  brethren,  believing  and  beloved. 
Towards  such  masters  the  bondmen  should  be  well  dis- 
posed, render  them  cheerful  service,  for  the  fruits  of 
their  labor  pass  into  the  hands  of  God's  beloved  children, 
who  as  such  have  an  additional  title  to  their  respect. 
Loved,  Those  who  are  believing  experience  the  love  of 
God,  have  it  shed  abroad  in  their  hearts.  These  things, 
7 


98  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  3-10. 

of  which  I  have  been  speaking,  teach  and  exhort,  treat 
them  didactically  and  practically  (i.  3  ;  iv.  11  ;  Tit.  ii.  15). 

3-10.  If  any  man  teacheth  a  different  doctrine,  and  consenteth  not  to 
sound  words,  men  the  words  of  our  Lord  Jesus  Christ,  and  to  the  doctrine 
which  is  according  to  godliness  ;  he  is  puffed  up,  knowing  nothing,  but 
doting  about  questionings  and  disputes  of  words,  whereof  cometh  envy, 
strife,  raiUngs,  evil  surmisings,  wranglings  of  men  corrupted  in  mind  and 
bereft  of  the  truth,  supposing  that  godliness  is  a  way  of  gain.  But  godli- 
ness with  contentment  is  great  gain :  for  we  brought  nothing  into  the 
world,  for  neither  can  we  carry  anything  out ;  but  having  food  and  covering 
we  shall  be  therewith  content.  But  they  that  desire  to  be  rich  fall  into  a 
temptation  and  a  snare  and  many  foolish  and  hurtful  lusts,  such  as  drown 
men  in  destruction  and  perdition.  For  the  love  of  money  is  a  root  of  all 
kinds  of  evil :  which  some  reaching  after  have  been  led  astray  from  the 
faith  and  have  pierced  themselves  through  with  many  sorrows. 

If  any  ...  a  different  doctrine.  Every  one  who  is  a 
teacher  of  other  doctrines  (i.  3)  than  those  I  am  directing 
thee  to  teach.  An  actual  case  may  have  been  in  mind. 
V.  O.  assumes  that  the  false  teachers  were  spreading 
dangerous  maxims  in  regard  to  Christian  freedom  and 
social  order.  The  reference  may  be  to  false  doctrine  in 
general.  And  consenteth  not  to  sound  words,  refuses  to 
come  round  to,  showing  fixed  hostility  to  "the  fountain 
and  touchstone  of  the  truth  "  :  the  words  of  our  Lord 
.  .  .  the  words  emanating  from  Him  either  directly  or 
through  His  apostles,  including  Paul.  Not  only  the 
thoughts  of  Jesus  but  His  very  words  have  unique  au- 
thority. "Sound,"  healthful  (i.  10),  as  over  against  the 
diseased  and  disease-breeding  character  of  heresy.  And 
to  the  doctrine  .  .  .  a  "  clause,  cumulatively  explanatory 
of  the  foregoing  "(ii.  2).  V.  O. :  "  To  show  the  indivisible 
unity  between  Christian  truth  and  morality."  The  words 
of  Christ  both  accord  with  and  impel  to  godly  living. 
Paul  wastes  no  charity  upon  those  who  corrupt  God's 
truth.  The  Church  is  to  have  no  fellowship  with  error- 
ists.     His  portrayal  of  their  true  character  and  his  severe 


VI.  3-To.]  CHAPTER  VI.  99 

condemnation  of  them  personally  "  shows  how  dangerous 
(he  regarded)  such  false  teachers  and  how  sad  their  cor- 
rupting influence  on  many."  He  is  puffed  up,  inflated, 
or  beclouded,  blinded  with  self-conceit  (iii.  6;  Eph.  iv. 
18),  understanding  nothing,  while  arrogating  to  himself 
superior  knowledge  (i.  7).  Having  a  false  view  of  Chris- 
tianity as  a  whole,  the  errorist  can  have  no  correct  ap- 
prehension of  any  of  its  doctrines.  Instead  of  "  under- 
standing," he  is  doting,  lit.  sick  over,  diseased  with 
questionings  and  disputes  ...  a  melancholy  state  of 
mind  !  From  these  morbid  discussions  (i.  4)  and  logo- 
machies there  proceeds  not  godliness,  but  envy,  strife, 
railings,  or  reproaches  against  one  another,  slanders, 
evil  surmisings,  malevolent  suspicions,  "  by  which  those 
who  do  not  at  once  agree  to  all  things  are  regarded  as 
enemies."  Wranglings,i  according  to  the  preferable 
text,  "  growing  hostilities  and  conflicts,"  stubborn  conten- 
tions. Such  disputations  degenerate  into  personal  strife, 
hard  feelings  and  a  bitter  expression  of  them.  Altogether 
unlike  this  in  temper  and  results  is  a  manful  setting  forth 
and  defence  of  the  truth.  Of  men  corrupted  2  in  mind. 
The  source  of  this  wretched  contentiousness  is  a  de- 
praved mind,  "  the  willing  as  well  as  the  thinking  part  in 
man  "  (2  Tim.  iii.  8  ;  Tit.  i.  15),  "the  abyss  out  of  which 
proceeds  the  darkness  which  obscures  the  spiritual 
vision"  (V.  O.).  And  bereft  of  the  truth,  is  the  "  imme- 
diate consequence  of  the  foregoing."  They  had  been  in 
possession  of  the  truth,  but  by  their  assumption  of  su- 
perior knowledge  and  a  higher  holiness  in  which  they 
trafficked,  they  forfeited  it  (i.  19).  First  turning  away 
from  the  truth  (Tit.  i.  14),  it  was  judicially  "taken  away  ^ 
from  "  them  as  their  punishment  ;   HUTII.  :  "  through  de- 

1  iSta  prefixed  is  intensive.  ^  Cf_  voauv,  4,  sick. 

8  Note  tlie   force  of  i'Tvo. 


lOO  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  3-10. 

moniacal  influence  "  (iv.  i).  Supposing  that  godliness  is  a 
way  of  gain.  V.  O. :  "  A  signal  proof  of  the  extent  of  this 
perversion."  "  Supposing  "=inasmuch  as  they  suppose. 
This  exposes  the  motive  of  their  godhness,  its  commer- 
cial value.  Piety  brings  profits.  Unprincipled  teachers 
wear  the  mask  of  godliness  to  filch  the  cash  from  their 
confiding  victims  (iii.  3,  8  ;  Tit.  i,  11),  an  infamous  busi- 
ness which  neither  began  nor  ended  with  Tetzel.  But 
godliness  .  .  .  great  gain.  A  great  gain,  indeed,  is 
godliness  along  with  contentment.  The  Apostle  desires 
not  to  be  misunderstood.  The  mercenary  use  of  godli- 
ness is  the  perversion  of  a  blessed  truth.  There  is  in  it 
a  ready  and  unfailing  source  of  supply,  a  priceless,  un- 
speakable gain  for  this  life  and  the  next  (iv.  8).  With 
contentment,  the  sense  of  sufficiency  (2  Cor.  ix.  8  ;  Phil, 
iv.  11),  the  accompaniment  of  true  piety.  There  are  no 
greater  riches  than  the  union  of  godliness  and  content- 
ment. V.  O. :  "  Paul  expresses  both  these  main  ideas,  that 
godliness  makes  us  content,  and  to  be  content  is  the 
highest  good."  For  we  .  .  .  into  the  world.  To  con- 
firm what  he  has  just  said  and  to  set  forth  the  reason- 
ableness of  contentment,  Paul  proceeds  to  give  a  full 
view  of  this  noble  virtue  in  the  following  verses  up  to  10, 
resuming  the  subject  at  17.  For  we  "have  brought  in 
nothing":  man  enters  life  a  union  of  soul  and  body. 
All  things  which  come  into  his  possession  here  are 
external  to  him,  a  loan  received,  "  to  be  soon  surrendered 
at  the  first  summons."  The  fact  that  we  entered  the 
world  with  nothing,  makes  it  self-evident  that  we  shall 
leave  it  with  nothing  (Job  i.  21).  The  things  which  the 
covetous  strive  to  obtain  are  foreign  to  our  spiritual 
nature,  and  hence  cannot  become  truly  ours,  therefore 
we  cannot  carry  them  away  (Ps.  xlix.  17,  18;  Luke 
xii,  15-22).     We    cannot    take    with    us    what    does    not 


VI.  3-IO.]  CHAPTER   VI.  loi 

belong  to  us.  What  an  argument  this  for  the  claim  that 
godhness  with  its  inclusion  of  a  contented  spirit  is  the 
"  great  gain,"  it  contributes  the  real  wealth,  that  which 
is  inseparable  from  ourselves,  inalienable,  and  therefore 
to  be  transported  with  us  on  our  departure.  For  neither 
can  we="  We  cannot  also  take  anything  out."  So  Ellic, 
who  adds,  "  these  words  are  clearly  emphatic  and  contain 
the  principal  thought."  Why  burden  ourselves  with  what, 
on  departing  this  life,  must  be  left  behind  !  "  We  come 
with  nothing,  we  leave  with  nothing,  why  covet  what  we 
cannot  permanently  possess."  But^if,  however,  express- 
ing a  partial  contrast  with  "  neither  can  we  carry,"  etc. 
Ellic.  assumes  that  the  antithetic  particle  ^  points  to  a 
suppressed  thought  suggested  by  "  neither  can  we,"  etc. 
Some  things  we  must  have,  but  our  actual  wants  are  few, 
Having,  since  we  have,  so  long  as  we  have.  It  is  implied 
that  as  believers  we  ever  shall  have(Ps.  xxxvii.  25),  food^ 
and  covering  (including  shelter),  nourishment  and  protec- 
tion for  the  body.  We  shall  be  .  .  .  not  "  let  us  be 
therewith."  The  future  is  definite,  not  ethical  or  im- 
perative. In  these  we  shall  have  a  sufficiency,^  feel  our- 
selves provided  for,  though  without  money  or  property. 
It  is  thus  shown  in  what  true  contentment  consists. 
Beng.  :  "  We  shall  have  enough  in  fact,  why  then  not 
also  in  feeling?"  But  they  that  desire  ,  .  .  that  aim  at 
something  more  than  food  and  covering,  versus,  those  who 
find  them  sufficient  (8  ;  Prov.  xxviii.  20,  22).  It  is  not 
the  possession  of  wealth  against  which  Paul  warns, 
although  that  is  not  unattended  with  danger  (17,  18),  but 
the  hankering  after  it   (10),  the  making  haste  to  be  rich. 

1  6k. 

2  (5/«,  "means  of  subsistency,"  or  "in  the  meanwhile:"    Beng.,  "A  fairly 
sufficient  and  permanent  supply,"     Ellic. 

3  ajuiiaO,  V.  iS ;  avrapKEia,  6. 


I02  FIRST  EPISTLE   TO  TIMOTHY.  [vi.  3-10. 

Those  who  have  set  their  mind  on  possessions  fall  into  a 
temptation  to  acquire  them  by  sinful  means.  They  are 
not  only  in  danger  of  this,  but  they  plunge  into  it.  They 
succumb  to  temptation  in  the  inward  coveting,  prior  to 
any  overt  act.  And  a  snare  (iii.  7).  Ellic.  :  "This 
somewhat  specifies  and  particularizes  the  former."  The 
"  temptation  "  takes  the  form  of  an  entangling  power, 
from  whose  toils  the  victim  does  not  readily  extricate 
himself.  As  no  appetite  is  single,  so  the  "  desire  to  be 
rich  "  is  productive  of  many  other  "lusts,"  foolish  and 
hurtful,  irrational  and  injurious  ;  it  is  in  fact  "  a  root  of 
all  kinds  of  evil  "  (10).  There  are  rational  desires,  but  the 
craving  of  wealth  is  not  one  of  them.  Such  as  drown 
men,  which,  indeed,  or,  seeing  that  they  drown — "  a  sad 
gradation"  from  "fall  into"  (Luke  v.  17;  James  i.  15). 
Caught  in  the  snare  of  coveting  riches,  weighted  with 
insane  and  ruinous  passions,  men  are  hopelessly  swallowed 
up  in  destruction  and  perdition.  The  latter  term  may 
be  climactic,  the  former  denoting  destruction  in  general, 
whether  of  body  or  soul,  the  latter  pointing  mainly  to 
the  ruin  of  the  soul  and  implying  completeness.  Doubt- 
less the  here  and  the  hereafter  are  combined  in  the  two 
expressions.  This  upshot  of  the  "  desire  to  be  rich  "  is 
the  very  opposite  of  the  "  great  gain  "  assured  to  "  god- 
liness with  contentment."  That  this  portrayal  of  the 
terrible  effects  of  the  thirst  for  wealth  is  fully  justified, 
appears  from  what  follows  :  For  the  love  of  money  is  a 
root,  etc.  The  "  desire  to  be  rich "  sustains  a  vital 
genetic  relation  to  every  form  of  evil,  lit.  "to  all  the 
evils."  It  is  not  the  sole  root  of  the  evil  depicted  (9), 
or  of  all  the  evils,  but  it  is  one  root  of  them  (Heb. 
xii.  15),  a  primary  root  which  sends  forth  every  form  of 
noxious  shoots.  The  various  manifestations  of  sin  are 
interrelated,    grow  from  one  another,    and   (V.  O.)  "  no 


VI.  II-I6.]  CHAPTER  VL  103 

sin  so  entirely  rules,  influences  and  hardens  men  against 
every  better  feeling  as  this."  Beng.  :  "  It  destroys  faith 
(cf.  next  clause),  the  root  of  all  that  is  good."  "  The 
love  of  money,"  not  the  possession  or  the  acquisition  of 
it,  is  so  baneful  to  mankind.  The  poor  may  be  chargeable 
with  the  sin,  more,  perhaps,  than  the  rich.  The  heart  of 
penury  may  be  a  more  congenial  soil  for  this  ''root  of  all 
evils,"  than  the  breast  of  opulence.  Paul  has  in  mind 
actual  cases  which  illustrate  and  confirm  this  statement : 
which  some  reaching  after.i  grasping  at,  stretching  out 
eager  hands  for.  "  Which  "  relates  to  "  love  of  money," 
but  as  it  is  the  money  itself  not  the  love  of  it,  to  which 
these  strenuous  efforts  are  directed,  there  seems  to  be  a 
confusion  of  the  two,  but  he  who  strives  after  money 
thereby  strives  also  toward  the  gratification  of  this  passion. 
With  their  eyes  fixed  on  riches  they  have  been  led 
astray  from  the  faith,  wandered  from  the  path  of  truth 
(vi.  5;  i.  6,  19;  iv.  i),  and  have  pierced  themselves 
through — the  hands  stretched  out  were  pierced.  The 
passion  for  gain  inflicts  not  surface  wounds,  but  the  iron 
passes  through  the  inner  vitals  and  leaves  the  smart  of 
many  sorrows  or  pangs=not  only  bitter  outward  trials, 
corroding  anxiety,  crushing  disappointments,  but  also 
gnawings  of  conscience  over  dishonest  gains,  and  wrongs 
to  others,  an  unquenchable  thirst  for  more  possessions — 
all  of  them  a  foretaste  of  the  final  perdition  (9).  These 
principles  are  not  at  war  with  industry  and  thrift,  nor 
with  a  legitimate  accumulation  of  wealth,  and  never  was 
there  a  louder  call  for  their  promulgation  in  thunder 
tones  than  in  this  age  of  material  greed. 

11-16.  But  thou,  O  man  of  God,  flee  these  things;  and  follow  after 
righteousness,  godUness,  faith,  love,  patience,  meekness.  Fight  the  good 
fight  of  the  faith,  lay  hold  on  the  life  eternal,  whereunto  thou  wast  called, 

1  bpEy6fi£V0L,  iii.  i ;  Heb.  xi.  i6. 


I04  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  11-16. 

and  didst  confess  the  good  confession  in  tiie  sight  of  many  witnesses.  I 
charge  thee  in  the  sight  of  God,  who  quickeneth  all  things,  and  of  Christ 
Jesus,  who  before  Pontius  Pilate  witnessed  the  good  confession ;  that  thou 
keep  the  commandment,  without  spot,  without  reproach,  until  the  appear- 
ing of  our  Lord  Jesus  Christ :  which  in  its  own  times  he  shall  shew,  who 
is  the  blessed  and  only  Potentate,  the  King  of  kings,  and  Lord  of  lords  ; 
who  only  hath  immortality,  dwelling  in  light  unapproachable  ;  whom  no 
man  hath  seen,  nor  can  see  :  to  whom  be  honour  and  power  eternal.    Amen. 

But  thou,  turning  suddenly  to  Timothy  and  sharply 
distinguishing  him  from  "  some  reaching  after  "  wealth, 
Paul  addresses  him  not  as  "child"  (i.  2,  18),  but  with  a 
sublime  dignity  man  of  God.  This  may  refer  to  his 
official  character,  Timothy  having  been  chosen  like  Moses, 
Samuel  and  others  bearing  that  title,  a  messenger  of  God 
to  men  (2  Pet.  i.  21  ;  Deut.  xxxiii.  i  ;  i  Sam.ix.  6;  2  Tim. 
iv.  5).  It  may  also  be  understood  as  a  general  designa- 
tion of  the  Christian  man,  all  believers  being  indeed  sons 
of  God  (2  Tim.  iii.  17  ;  Jas.  i.  18  ;  i  John  v.  i).  The  con- 
text favors  the  latter,  still  all  believers  are,  in  a  sense, 
messengers  of  God,  the  light  of  the  world.  Flee  these 
things,  while  others  are  stretching  every  nerve  in  pursuit 
of  gain,  do  thou  flee  in  another  direction.  "  These  things  " 
are  by  some  referred  to  "  the  love  of  money,"  with  its 
temptations  and  direful  results,  but  others,  noting  the 
parenthetical  character  of  6-10,  refer  them  to  what  is  said 
4,  5.  And  follow,  it  is  not  enough  to  flee  from  the  evil, 
one  must  follow  the  good.  The  sui"est  escape  from  vices 
is  the  ardent  pursuit  of  the  Christian  virtues  :  righteous= 
ness  .  .  .  meekness.  "  Righteousness "  is  not  to  be 
taken  in  the  forensic  sense  (justification),  but  in  the  moral 
sense,  conduct  conformed  to  the  divine  law  which  reg- 
ulates the  relation  of  man  to  his  fellow-men  (2  Tim.  ii. 
22  ;  iii.  16;  Tit.  ii.  12;  2  Cor.  vi.  14).  Godliness  expresses 
the  right  relation  to  God.  Faith,  love.  V.  O. :  "  The 
two  primal  virtues  of  Christianity  are  to  be  here   under- 


VI.  II-I6.]  CHAPTER   VI.  105 

stood  in  the  usual  Pauline  sense."  Faith  is  the  root  both 
of  righteousness  and  godliness,  and  love  leavens  and 
moulds  them  through  and  through.  Patience  1  =  prop- 
erly, endurance,  steadfastness,  amid  trials  (2  Tim.  ii.  10; 
Tit.  ii.  2).  "  Meekness  "  (Tit.  iii.  2),  "  meek-spiritedness 
towards  opponents."  These  virtues  may  be  grouped  in 
pairs.  The  first  pair  emphasize  conformity  to  God's  will 
in  our  relations  to  man  and  to  God,  the  second,  "  the 
inner  springs  of  Christian  character,"  the  last,  "  our  spirit 
toward  the  enemies  of  the  truth."  Fight  .  .  .  the  faith-, 
lit.  strive  the  good  strife,  contend  in  the  good  contest,  a 
favorite  metaphor  of  Paul  derived  from  the  famous  Greek 
games  (i  Cor.  ix.  24-26  ;  Phil.  iii.  12  ;  2  Tim.  iv.  7).  The 
same  thought  is  expressed  in  military  language  (i.  18). 
This  appeal,  directed  both  to  Timothy  individually  and 
to  his  official  sphere,  means  something  more  than  a 
negative  contest,  the  struggle  against  the  flesh,  the  world 
and  the  devil,  versus  "  disputes  of  words  "  (4),  it  points 
to  a  positive  advance,  a  noble,  lofty,  glorious  onward 
movement  of  "  the  faith,"  not  only  on  behalf  of  it.  The 
contest  "  is  born  of  the  faith,  is  proper  to  the  faith,  and 
has  its  power  only  of  the  faith."  The  objective  and  the 
subjective  are  generally  united  in  the  frequent  use  of  this 
term.  Lay  hold  .  .  .  eternal  (19;  Heb.  ii.  16).  This 
forms  with  the  previous  imperative  a  part  of  the  metaphor 
(Jas.  i.  12;  Rev.  ii.  10;  2  Tim.  iv.  7,  8).  "The  life 
eternal "  is  the  prize  of  the  contest,  the  goal  towards 
which  all  its  energies  are  directed,  the  crown  laid  hold  of 
by  the  winning  racer.  But  with  the  believer  it  is  not 
reserved  till  the  goal  is  reached,  is  not  something  to  be 
received,  taken,  at  the  end.  It  is  a  present  boon,  a  reality 
to  be  grasped  now  (John  iii.  36).     And  leaving  to  others 

1  Patience  is  not  an  exact  translation  for  vTvofiivri,  tliough  uniformly  given 
by  A.  V.  and  Rev. 


lo6  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  11-16. 

their  logomachies,  Timothy  is  now  in  and  through  the 
contest  to  seize  hold  on  eternal  life.     Faith   and  eternal 
life  are  correlate.     Whereunto  (life  eternal)  .  .  .  called. 
The    metaphor   is  dropped    and    the   "  call  "   is  that  of 
"  the  outward  and  inward  calling,"  in  their  obedience  to 
which  men  become  partakers  of  "  the  eternal  life."     The 
very  call  was  the  pledge  of  this  blessing,  which  Timothy 
is  now  urged  to  "lay  hold  of."     And  didst  confess  .  .  . 
madest  confession  of,  "  another  and  co-ordinate  ground  of 
encouragement  and  exhortation."     The  aorists  point  to 
some  special   occasion  well   known   to  Timothy,  but   al- 
together unknown  to  us.     Some  think  of  a  signal  trial  or 
persecution  under  which  he  maintained  a  noble  confes- 
sion.    Some,  at  his  baptism,  a  profession  of  faith  having 
from  the  first  accompanied  baptism  (Acts  viii.  37).  Beng.  : 
"The  divine  calling  and  profession  of  believers  are  correl- 
atives.   Both  take  place  in  baptism."    Others  :  most  prob- 
ably his  ordination  already  twice  referred  to  (i.  18  ;  iv.  14  ; 
2  Tim.  i.  6).      The  good  confession  or  profession  (2  Cor. 
ix.    13  ;  Heb.   iii.   i  ;  iv.  14;  x.  23),  was  delivered  in  the 
sight  of    many  witnesses  "  who   would  testify   against 
thee    if  thou  wert  to    fall  away "  (Beng.).     The    "  con- 
fession"  was  good  because  of   its  import  and  content, 
like  "the  good  fight  "  it  concerned  the  faith.     I  charge^ 
thee,  enjoin  thee,  not  the  same  form  of  adjuration  as  in 
v.  21.     Ellic.  :  "  The  Apostle,  having  reminded  Timothy 
of  the  confession  of  faith  he  made  in  the  presence  of 
many  witnesses,  now  gives  him  charge,  in   the   face  of  a 
more  tremendous  presence,  not  to  disgrace   it   by  failing 
to  keep  the  commandment  which    the  Gospel  imposes." 
The  exhortation  grows  in   solemnity  and   sublimity  as  it 
nears  the  conclusion.     For  who  quickeneth   all   things 
some  texts  read,  who  prescrveth  all  things,  God  the  pre- 

1  Trapayyi?i'Au ;  i.  18,  rr/v  ixapaYj'eXiav. 


VI.  ii-i6.]  CHAPTER  VI.  107 

server  of  the  universe  (Neh.  ix.  6  ;  Acts  xvii.  25).  The 
appeal  to  Timothy's  fidehty  is  thus  placed  on  the  ground 
of  God's  omnipotence.  He  is  to  go  forward  in  the  name 
of  Him  by  whom  all  things  are  preserved  alive.  But 
by  the  text  generally  accepted  he  is  reminded  of  the 
miracle  of  the  resurrection,  and  thus  DeW.  :  "  Indirectly 
there  is  presented  to  him  a  motive  against  the  fear  of 
death  in  the  cause  of  Jesus,  to  which  the  following  clause 
also  alludes."  The  certainty  of  the  resurrection  inspires 
and  sustains  every  minister  and  indeed  every  Christian 
in  "  the  good  fight  of  the  faith."  Beng.  :  "The  power  of 
God  quickens  thee  also,  O  Timothy,  in  the  discharge  of 
thy  duty."  And  of  Jesus  Christ  (v.  21)  who  .  .  .  the 
good  confession.  The  allusion  to  Timothy's  confession 
recalls  the  Saviour's  own  confession — an  inspiring  paral- 
lel, a  powerful  incentive  to  him  to  keep  unspotted  and 
untarnished  the  commandment  until  his  appearing. 
Timothy  "  confessed  the  good  confession,"  Jesus  Christ 
"witnessed"  it.  These  verbs  are  not  synonyms.  Bexg. 
refers  to  Timothy  having  "  the  assent  of  witnesses," 
whereas  "  Christ  witnessed  though  Pilate  did  not  assent." 
Ellic.  :  "  The  difference  of  persons  and  circumstances 
clearly  caused  the  difference  of  the  expressions.  Some 
render  "  under  Pilate,"  and  understand  by  "  witnessed  " 
the  seal  Christ  stamped  on  His  doctrine  by  His  life  and 
death.  "The  good  confession"  (John  xviii.  IZ-^J \ 
Matt,  xxvii.  11),  "the  pattern  of  a  true  confession  in 
face  of  death,"  specifically  the  avowal  and  attestation  of 
his  kingship  through  the  power  of  the  truth.  Keep  the 
commandment,  probably  that  just  given  in  12,  so 
solemnly  introduced  and  embracing  everything  in  its 
sweep  (i.  5)  ;  or,  the  Gospel  viewed  as  the  law  of  life 
(Tit.  ii.  12  ff.) ;  or  Christ's  specific  commandment  (John 
xiii.  34).     Without    spot,  without  reproach,  may  be    ap- 


io8  FIRST  EPISTLE   TO   TIMOTHY.  [vi.  11-16, 

plied  to  "thou"  (i  Pet,  i.  19;  2  Pet.  iii.  14),  but  they 
are  applicable  also  to  things,  and  such  application  suits 
the  sense  here  :  keep  stainless,  inviolate  and  irreproach- 
able, "  not  open  to  reproach  as  with  the  false  teachers  " 
(iii.  2,  7).  Until  .  .  .  Jesus  Christ,  the  visible  manifesta- 
tion of  Christ,  His  personal  coming  in  glory  and  for  judg- 
ment (Tit.  ii.  13;  2  Tim.  iv.  i  ;  2  Thess.  ii.  8).  Offered 
as  an  incentive  to  Timothy  this  seems  to  be  viewed  as 
near  at  hand,  and,  as  Ellic.  admits,  the  sacred  writers 
have  used  language  "  which  seems  to  show  that  the  long- 
ings of  hope  had  almost  become  the  convictions  of  be- 
lief," but,  he  proceeds,  "  it  must  also  be  observed  that 
(as  in  the  present  case)  this  language  is  often  qualified 
by  expressions  which  show  that  they  also  felt  and  knew 
that  that  hour  was  not  immediately  to  be  looked  for  " 
(2  Thess.  ii.  2).  The  fact  of  the  Advent  is  always  certain, 
its  hour  is  uncertain  to  the  Apostles  as  well  as  to  us. 
The  right  attitude  for  Christians  is  that  of  continual, 
ardent  expectation  (i  Cor.  i.  8  ;  Phil.  i.  6,  10),  with  a 
lively  sense  of  its  reality.  Which,  viz.  "  the  appearing 
of  our  Lord,  in  its  own  times,  better,  in  His  own  times 
the  blessed  and  only  potentate  will  display.  God  will 
bring  to  pass  the  glorious  revelation  of  His  Son,  as  a 
mighty  sign  from  heaven  (Matt.  xvi.  i),  making  mani- 
fest with  full  visibility  that  which  existed  before,  the 
majesty  of  the  divine  presence  (Acts  i.  11  ;  iii.  20; 
Rev.  i.  7).  "In  His  own  times"  (seasons)  (ii.  6; 
Tit.  i.  3  ;  2  Tim.  i.  9  ;  Acts  i,  7).  The  determination, 
the  knowledge,  the  revelation  of  those  seasons, 
are  reserved  to  God  alone.  The  plural,  says  1U^:ng., 
"  does  not  much  abridge  the  shortness  of  the  times."  It 
implies  successive  stages,  not  successive  advents  but  his- 
toric unfoldings  in  God's  kingdom,  each  having  its  time 
fixed    in    the    divine    counsels.     The    blessed    and    only 


VI,  ii-i6.]  CHAPTER   VI.  109 

Potentate,  "attributes  of  the  Almighty  which  confirm 
this  Christian  hope."  "Blessed"  (i.  11),  having  "  ex- 
haustless  powers  and  perfections"  (Tit.  ii.  13).  Paul 
bursts  forth  in  "a  most  magnificent  panegyric  involving 
the  glory  of  Christ  as  w^ell  as  that  of  the  Father  "  (Rev. 
i.  5;  xvii.  14;  xix.  16).  Only  (John  xvii.  3;  Rom.  xvi. 
27  ;  Rev.  XV.  4),  "enhances  the  substantive,  showing  the 
uniqueness  of  His  power."  To  Him  alone  belongs  tliis 
title  (Eph.  iii.  20;  Jude  25).  He  alone  possesses  and 
exercises  power.  He  is  absolute,  incomparable,  holy. 
King  of  kings  and  Lord  of  lords.  This  sweeping  addition 
justifies  the  "only,"  All  others  who  rule  as  "kings"  or 
"  lords  "  in  spiritual  or  cosmical  realms  are  subject  to 
Him,  and  indeed  hold  from  Him  (Deut.  x.  17  ;  Ps. 
cxxxvi.  3).  Continuing  the  strain  of  adoration  Paul  now 
"sets  forth  that  completeness,  whereby  in  His  eternal 
being  God  is  lifted  above  all  changing  things,"  who  only 
hath  .  .  .  essentially,  underived,  being  Himself  the  es- 
sence and  fountain  of  life,  having  it  in  Himself,  sharing  it 
with  the  eternal  Son  (John  v.  27).  Other  beings  have  im- 
mortality from  God  by  derivation  or  participation  (i  Cor. 
XV.  53),  and  God's  sole  possession  of  it  implies  His 
power  to  impart  it.  In  light  unapproachable.  His  home 
is  the  light,  an  atmosphere  of  glory,  whose  brightness 
obscuring  the  sun,  no  creatures  can  approach,  "  unless  in 
as  far  as  they  are  both  admitted  by  Him  and  He  goes 
forth  to  them  "  (Beng.).  (John  xiv.  6  ;  Ps.  civ.  2  ;  Dan. 
ii.  22  ;  I  John  i.  5.)  Light  and  life  are  inherent  in  God, 
the  unknown,  ineffable,  insoluble  efflux  of  His  being. 
Whom  no  man  hath  seen,  lit.  whom  no  man  ever  saw  or 
can  see  (Exod.  xxxiii.  20;  Deut.  iv.  12;  John  i.  18; 
Col.  i.  15  ;  Heb.  xi.  27  ;  i  John  iv.  12  ;  Rom.  xi.  33-36). 
God  is  absolutely  invisible  and  unknowable,  but  He 
that  hath  seen  the  Son  hath  seen  the  Father  (John  xiv. 


no  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  17-19. 

6,  9 ;  Luke  x.  22).  Hence  the  beatific  vision  vouchsafed 
to  the  saints  (Rev.  xxii.  4;  Heb.  xii.  14;  Matt.  v.  8), 
does  not  conflict  with  this.  To  whom  .  .  .  eternal,  to 
Him  they  properly  belong,  "  honor  "  to  the  One  who 
is  in  Himself  infinitely  blessed,  "power  eternal"  to  the 
"  only  Potentate."  Some  recognize  in  this  outburst  of 
adoration,  as  in  iii.  16,  a  fragment  of  a  Church  hymn  or 
prayer.  Whether  original  or  quoted  it  certainly  seems 
designed  to  reassure  Timothy  that  in  the  valiant  confes- 
sion of  the  Gospel  neither  earthly  potentates  nor  death 
itself  need  be  feared.  Instead  of  closing  his  letter  with 
the  doxology,  Paul  returns  in  the  form  of  a  postscript  to 
the  serious  subject  of  wealth  dropped  at  10. 

17-19.  Charge  them  that  are  rich  in  this  present  world,  that  they  be  not 
highminded,  nor  have  their  hope  set  on  tlie  uncertainty  of  riches,  but  on 
God,  who  giveth  us  richly  all  things  to  enjoy;  that  they  do  good,  that  they 
be  rich  in  good  works,  that  they  be  ready  to  distribute,  willing  to  com- 
municate ;  laying  up  in  store  for  themselves  a  good  foundation  against  the 
time  to  come,  that  they  may  lay  hold  on  the  life  which  is  life  indeed. 

Charge  them,  better :  Those  who  are  rich  in  this 
world  charge.  Instead  of  those  who  would  be  rich, 
Paul  now  deals  with  those  who  are.  "  In  this  world," 
closely  joined  with  "  rich,"  forming  with  it  one  idea, 
and  offering  a  contrast  with  the  riches  "  in  the  time  to 
come  "  (19),  shows  their  wealth  to  have  only  a  relative 
value,  it  is  limited  to  and  characterized  by  "  this  world," 
not  therefore  a  thing  over  which  to  be  highminded, 
haughty,  arrogant,  a  temper  so  likely  to  be  begotten  of 
wealth  (Jer.  ix.  24;  Ps.  Ixii.  9  ;  Rom.  xii.  6).  Nor  is  it  a 
secure  thing  on  which  to  have  their  hope  set.i  Hope 
must  rest  upon  a  sure  foundation,  but  the  uncertainty  of 
riches  is  their  characteristic  essence.  Those  who  have 
put  their  trust  in   anything  so  precarious  are,  therefore, 

1  £A7r(fw  with  £7r/,  iv.  10  :  leaning  upon. 


VI.  17-19]  CHAPTER   VI.  Ill 

in  the  highest  degree  insecure  (Prov.  xi.  28).  But  on 
God,  the  one  sure  immovable,  immutable  foundation. 
We  are  not  only  to  fear  and  love,  but  to  put  our  trust 
in  God  above  all  things.  To  place  in  riches  our  supreme 
trust,  which  belongs  to  God  alone,  is  rank  idolatry  (Col. 
iii.  5).  Our  hope  is  to  be  stayed  not  on  the  perishable 
gift,  but  on  the  Giver  who  giveth  us  richly  all  things,  all 
manner  of  blessings,  for  body  and  soul,  for  time  and 
eternity  (Prov.  x.  22  ;  2  Pet.  i.  3\  Surely  He  who  gives 
us  "  all  "  we  have,  and  who  gives  so  "  richly,"  is  a  better 
ground  of  hope  than  the  "  riches  "  themselves  which  flow 
from  His  hand,  and  the  mo.re  so  because  He  bestows  all  for 
us  to  enjoy.  Our  happiness  is  the  Giver'sendand  aim,  and 
the  goodness  thus  disclosed  should  most  powerfully  incline 
us  to  put  our  whole  trust  in  Him,  who  is  the  source  of 
all  good  things.  "  To  enjoy  "  them  (iv.  3),  not  to  pervert 
them,  not  to  rest  our  hearts  and  hopes  on  them,  this  is 
the  Giver's  blessed  design.  Beng.  :  "  The  false  trust  which 
nerves  the  grasp  with  which  men  cling  to  riches  checks 
their  enjoyment  "  (Jas.  v.  2,  3).  Besides  warning  against 
the  overbearing  disposition  engendered  by  wealth  and 
against  its  perversion  as  a  ground  of  hope,  Paul  now  en- 
joins positively  its  proper  use,  "  the  right  way  to  gain  the 
enjoyment  God  allows."  Intrinsically  of  little  value, 
wealth  may  be  turned  to  good  account  in  the  practice  of 
charity,  in  promoting  the  happiness  of  others.  "Charge 
them  "  (17)  that  they  do  good,  "  aim  to  do  good,"  with 
their  means.  The  original  involves  the  idea  of  kindness, 
assistance,  benevolence  (Ps.  cxix.  68  ;  Actsxiv.  17  ;  x.  38). 
And  what  splendid  opportunities  in  the  vastness  of  human 
needs  are  offered  for  this  divinely  designed  use  of  wealth  ! 
Into  what  real  and  abiding  riches  it  may  be  coined  by 
the  founding  of  churches,  hospitals,  schools  and  other 
institutions  for  the  wcU-bcin!';  of  man.     Christian  men  of 


112  FIRST  EPISTLE  TO  TIMOrnV.  [vi.  17-19. 

wealth  must  be  followers  of  God  who  giveth  richly  for 
enjoyment.  Rich  in  good  works  "  follows  as  a  conse- 
quence of  the  aim  to  do  good"  (Beng.),  but  the  phrase  is 
not  limited  to  benevolence,  it  contrasts  with  "  rich  in  this 
world"  (17).  Ready  to  distribute,  willing  to  communi= 
cate.i  bountiful,  liberal  in  distribution,  free  in  giving, 
ready  in  sharing  (Eph.  iv.  28).  V.  O.  :  "If  there  be  any 
distinction  here,  the  former  may  mean  the  generous  hand, 
the  latter  the  sympathetic  heart."  Both  conceptions 
coalesce  in  one  idea.  The  rich  Christian  recognizes  the 
solidarity  and  brotherhood  of  man,  and  instead  of  self- 
ishly holding  on  to  wealth  he  liberally  distributes  it,  in- 
stead of  always  grasping  for  more,  he  freely  shares  what 
he  has.  Laying  up  .  .  .  storing  up  for  themselves  a 
good  foundation.  Bib.  Comm. :  "  Laying  up  as  treasures 
for  themselves  a  good  foundation."  The  distribution 
and  sharing  of  wealth  takes  away  the  false  foundation  on 
which  the  rich  are  liable  to  build  against  the  time  to 
come,  but  it  is  at  the  same  time  an  actual  laying  up  of 
spiritual  treasures  which  prove  a  good  foundation  for  the 
future.  A  striking  paradox !  The  sharing  of  riches  is  a 
storing  up  of  them,  removal  of  the  foundation  is  the  lay- 
ing down  of  a  solid  and  enduring  one  (iii.  13  ;  Luke  vi.  48  ; 
I  Cor.  iii.  11).  What  is  given  in  beneficence  adds  to  one's 
true  riches.  "  All  that  remains  to  me,"  said  one  who  had 
suffered  great  losses,  "  is  what  I  have  given  away."  The 
time  to  come,  general,  a  distant  day.  It  contrasts  also 
with  "  this  world."  Such  a  storing  up  of  riches  promotes 
our  eternal  well-being.  It  helps  men  to  lay  hold  on  the 
life  which  is  life  indeed,  the  true  life  (cf.  "the  time  to 
come"),  life  in  Christ  here  begun,  hereafter  perfected 
(iv.  8).  That  life  is  substantial,  enduring  (Ps.  xvi.  11), 
predicates  which  do  not  apply  to  what  men  call  life  (Jas. 

1  KoiPuviKOv^,  V.  22;  Gal.  vi,  6;   Heb.  xiii.  16. 


VI.  20,  21,]  CHAPTER  VI.  113 

iv.  14).  From  the  contemplation  of  such  an  application 
of  their  riches  men  will  for  ever  derive  satisfaction  and 
joy,  and  instead  of  bitter  regrets  over  the  selfish  misuse 
of  their  property  they  will  for  ever  bless  God  for  the  gift 
and  for  the  grace  to  use  it.  That  this  is  not  in  conflict 
with  the  central  truth  of  the  Gospel,  that  eternal  life  is 
the  gift  of  God  and  that  that  gift  is  in  His  Son,  is  self- 
evident  (Prov.  xi.  24  ;  xiii.  7  ;  Luke  xvi.  9  ;  Matt.  vi. 
19-21). 

20,  21.  O  Timothy,  guard  that  which  is  committed  unto  thee,  turning 
away  from  the  profane  babblings  and  oppositions  of  the  knowledge  which 
is  falsely  so  called ;  which  some  professing  have  erred  concerning  the  faith. 
Grace  be  with  you. 

How  the  interests  of  the  Church  and  of  the  truth 
which  is  its  life  blood  must  have  weighed  upon  the 
Apostle's  great  heart !  One  final  pathetic  appeal  is  made 
to  Timothy  to  watch  as  a  sentinel  at  his  post,  intro- 
ducing a  recapitulation  of  the  sum  and  substance  of  the 
epistle,  "  bringing  once  more  to  view  the  salient  points  of 
the  previous  warnings  and  exhortations."  Beng.  :  "  It 
corresponds  to  the  beginning  and  is  to  be  explained  by 
it."  That  which  is  committed,  lit.  the  deposit.^  The 
same  term  occurs  2  Tim.  i.  12,  14,  and  while  its  meaning 
may  be  fundamentally  the  same  in  each  passage,  the 
nature  of  the  deposit  is  not  identical.  It  depends  on  the 
context.  Some  understand  here  Timothy's  ofifice,  call  it 
ministerial  or  apostolic  ;  some :  the  Catholic  faith,  the 
doctrine  delivered  to  Timothy  (14  ;  i.  18  ;  2  Tim.  ii.  2),  or 
what  is  committed  to  him  in  this  epistle.  It  may  be  the 
Church  that  he  is  to  safeguard,  or  sound  doctrine,  or  both 
combined.  This  is  not  in  conflict  with  the  progress  of 
truth  any  more  than  with  the  development  of  the  Church. 

1  irapaOiiKi],  "  the  deposit  of  anything  with  a  person,  who  holds  himself 
bound  to  return  it  uninjured." 


114  FIRST  EPISTLE  TO  TIMOTHY.  [vi.  20,  21. 

V.  O. :  "  Something  general  and  of  high  value,  a  treasure 
over  which  Timothy  is  placed  as  guardian."  It  seems  to 
be  in  contrast  with  the  error  which  follows,  the  profane 
babblings  .  .  .  "  Profane  "  (i.  6;  iv.  7  ;  2  Tim.  ii.  16)  quali- 
fies both  nouns.  "  Babblings,"  words  without  thought, 
empty,  sounding  phrases,  (4  ;  i.  6  ;  2  Tim.  ii.  16  ;  i  Cor.  xiii. 
i),  "  at  bottom  empty  negation."  Oppositions.  Error  is 
not  only  the  want  or  the  corruption  of  truth,  it  makes  war 
upon  it.  "  The  rhetorical  and  dialectical  arts  of  the  false 
teachers "  are  directed  against  the  Gospel  system  en- 
trusted to  Timothy.  False  knowledge  opposes  the  true 
knowledge.  With  its  arrogant  pretensions  (Col.  ii.  8) 
which  render  it  unworthy  of  the  name,  it  is  "  the  direct 
enemy  of  the  faith,  the  principle  of  faith  in  the  truth." 
We  cannot  determine  to  what  extent  the  germs  of  the 
later  Gnosticism  were  already  present.  Which  (i.  e.  falsely 
named  knowledge)  some  professing,  making  a  profession 
of  (ii.  10),  have  erred  .  .  .  missed  their  aim  in  regard 
to  the  faith.  While  arrogating  to  themselves  superior 
knowledge  (iv.  20),  they  have  completely  lost  the  path 
of  faith  (2  Tim.  ii.  18;  iii.  7,8).  Beng.  :  "  They  have 
lost  the  true  sagacity,  which  is  connected  with  faith,  not 
comprehending  what  is  to  be  believed,  and  what  it  is  to 
believe."  They  came  at  last  to  have  neither  knowledge 
nor  faith.  Whenever  men  leave  the  highway  of  the 
Gospel,  especially  under  the  conceit  of  extraordinary 
knowledge,  they  are  doomed  to  suffer  the  loss  of  true 
knowledge  and  true  faith.  Grace  be  with  thee,  so  nearly 
all  the  MSS.  and  most  of  the  ancient  versions,  while 
some  texts  have  you,  as  all  have  for  2  Tim.  This 
epistle,  it  has  been  suggested,  was  not  to  be  publicly 
read,  while  the  second  one  was  "  the  farewell  of  the 
Apostle  to  the  Church,  and  to  life." 


ANNOTATIONS 


ON  THE 


SECOND  EPISTLE  TO  TIMOTHY 


EDMUND  J.  WOLF 


CHAPTER  I. 

I,  2.  Paul,  an  apostle  of  Christ  Jesus  by  the  will  of  God,  according  to 
the  promise  of  the  life  which  is  in  Christ  Jesus,  to  Timothy,  my  beloved 
child  :  Grace,  mercy,  peace,  from  God  the  Father  and  Christ  Jesus  our 
Lord. 

Paul  came  into  the  apostolic  office  not  from  his  own 
will  or  desert  but  by  the  will  of  God.  (Cf.  i  Cor.  i.  ;  2 
Cor.  i. ;  Eph.  i.  ;  Col.  i.)  In  i  Tim.  he  says  "accord- 
ing to  the  command  of  God,"  the  latter  being  the  ex- 
pression of  the  will.  According  1  to  the  promise  is  con- 
nected directly  with  "  apostle."  He  received  the 
apostolate  in  order  to  subserve  the  promise,  to  herald 
it.  "  Without  that  promise  of  life  there  would  be  no 
apostleship."  The  clause  corresponds  with  "God  our 
Saviour  and  Christ  Jesus  our  hope  "  (i  Tim.  i.  i  ;  cf. 
Tit.  i.  2).  The  content  of  "  the  promise  "  (i  Tim.  iv. 
8)  is  the  life  which  is  in  Christ  Jesus,  the  true,  eternal 
life,  which  exists  in  Him  objectively  in  its  fountain  and 
fulness  and  is  communicated  to  all  who  by  faith  come 
into  fellowship  with  Him.  V,  O.  notes  that  in  the  open- 
ing of  this  last  communication,  in  the  very  face  of 
death,  Paul  places  in  the  foreground  the  promise  of  life 
in  Christ  Jesus.  How  precious  the  promise  of  life  to  the 
sinner  under  sentence  of  death  !  fly  beloved  child. 
This  change  from  "  true  child"  (i  Tim.  i.)  does  not  im- 
ply loss  of  confidence — 5  is  against  this  ^ — but  it  may 
denote    growing    affection    with    approaching  departure. 

1  Kara  points  to  the  purpose  of  the  apostleship. 

2  avvKOKfurdg  =  yvrjniog. 

117 


Ii8  SECOND  EPISTLE  TO  TIMOTHY.  [i.  3-5. 

Timothy  was  both  a  true  son  and  a  dearly  beloved  one 
(Phil.  i.  22).  The  endearing  term,  expressive  of  the  in- 
ward relation,  may  be  better  suited  to  the  subjective 
character  of  the  epistle.     Grace,  mercy  .  .  .  =  i  Tim.  i.  2. 

3-5.  I  thank  God,  whom  I  serve  from  my  forefathers  in  a  pure  conscience, 
how  unceasing  is  my  remembrance  of  thee  in  my  supplications,  night  and 
day  longing  to  see  thee,  remembering  thy  tears,  that  I  may  be  filled  with 
joy ;  having  been  reminded  of  the  unfeigned  faith  that  is  in  thee  ;  which 
dwelt  first  in  thy  grandmother  Lois,  and  thy  mother  Eunice  ;  and,  I  am  per- 
suaded, in  thee  also. 

The  somewhat  difficult  construction  of  this  passage, 
voicing  Paul's  devout  thanksgiving  in  reference  to  Timo- 
thy and  his  yearning  to  see  him,  is  rendered  clear  by  the 
paraphrase  of  Bib.  Comm. :  "  I  give  thanks  to  God  w^hom 
I  worship  ...  as  I  have  incessantly  remembrance  of  thee 
in  my  prayers  night  and  day,  longing  to  see  thee,  when 
I  remember  thy  tears  at  our  parting,  that  I  may  be  filled 
with  joy  when  we  meet  again  ; — I  give  thanks  to  God,  I 
say,  when  I  call  to  remembrance  the  unfeigned  faith 
which  is  in  thee."  So  also  Ellic.  "  As  without  ceas- 
ing," begins  a  subordinate  clause,  showing  his  thanks- 
giving to  refer  to  Timothy,  and  "  marking  the  state  of 
feelings,  the  mental  circumstances,  as  it  were,  under 
which  he  expresses  his  thanks."  I  thank  God — as  thou 
art  ever  in  mind  while  I  am  praying — having  thee  thus  in 
remembrance  in  my  holiest  frames.  Timothy's  sincere 
faith  excited  the  thanksgiving  which  marked  the  Apostle's 
unceasing  remembrance  of  him  in  his  supplications. 
Night  and  day,  emphatic  (i  Tim.  v.  5),  strengthens 
*'  unceasing."  Paul  evidently  bore  his  beloved  Timothy 
on  his  heart  continually,  but  especially  in  his  prayers 
which  were  mingled  with  transports  of  gratitude.  Whom 
I  serve   [worship]  from  my  forefathers,^  his  immediate 

1  TTpuyuvoi,  I  Tim.  v.  4. 


I- 3-5]  CHAPTER  I.  ug 

progenitors  by  whom  he  had  been  brought  up,  corre- 
sponding to  the  grandmother  and  mother  of  Timothy. 
The  Apostle  indulges  in  no  self-glorification  anent  his 
religious  experiences,  but  draws  a  parallel  between  the 
historic  continuity  of  the  true  worship  of  God  in  his  own 
family  and  in  that  of  his  spiritual  child.  Both  enjoyed 
the  prerogative  of  inheriting  the  true  faith  from  a  God- 
fearing ancestry.  In  a  pure  conscience  (i  Tim.  iii.  9). 
This  does  not  contravene  i  Tim.  i.  13.  Paul's  zeal  for 
the  law  sprang  from  a  sincere  desire  to  honor  the  God  of 
his  fathers.  And  whatever  he  did  he  was  not  actuated 
by  a  selfish  purpose  nor  by  impure  motives.  He  did  not 
"  falsify  the  revealed  word  with  arbitrary  fictions  "  like 
the  heretics,  but  cherished  "  that  fundamental  religious 
knowledge  which  was  common  to  Judaism  and  Chris- 
tianity "  (Ellic).  (Acts  xxiii.  I  ;  xxiv.  14  ff.)  When 
only  a  Jew  as  well  as  later  when  a  Christian  he  offered 
true  worship.  His  conscientious  devotion  to  the  old 
covenant  prepared  him  for  the  spiritual  worship  of  the 
new  (Acts  xxv.  14  ff.).  Longing  to  see  thee  (Rom.  i.  1 1  ; 
Phil.  i.  8).  Beng.  :  "  He  begins  his  invitation  to  Timothy 
at  first  gradually."  The  clause  is  dependent  on  "  my 
remembrance  of  thee,"  and  connects  with  the  last  clause, 
"  that  I  may  be  filled,"  etc.  The  heartfelt  desire  to  see 
Timothy  which  grows  more  intense  as  the  Apostle  knows 
his  life  to  be  fast  ebbing  away,  is  further  illustrated  by 
the  remembrance  of  the  tears  of  Timothy  at  their  part- 
ing (Acts  XX.  37).  HUTII.  :  "  The  longing  for  Timothy 
causes  him  to  be  continually  remembered  in  the  Apostle's 
prayers,  and  the  remembrance  is  nourished  by  thinking 
of  his  tears."  This  proof  of  Timothy's  affection,  which 
Paul  himself  had  witnessed  and  which  left  an  indelible 
impression  on  his  mind,  heightened  the  desire  to  see  him 
once  more,  that  by  the  sight  of  this  dear  and  devoted  son 


I20  SECOND  EPISTLE  TO  TIMOTHY.  [i.  3-5. 

he  "may  be  filled  with  joy."  Beng.  finds  a  reference 
also  "  to  his  habitual  tears  under  the  influence  of  pious 
feeling,"  in  which  he  was  like-minded  with  Paul  (Phil,  ii, 
20;  Acts  XX.  19).  The  ground  of  his  thanksgiving  is  not 
Timothy's  love,  nor  his  tears,  but  pre-eminently  his  gen- 
uine, unwavering  faith  (i  Tim.  i.  5),  which,  according  to 
Beng.,  some  external  occasion  or  a  message  from  Timothy 
had  brought  afresh  to  his  remembrance,  having  been  re= 
minded,!  though  he  was  well  aware  of  it  before,  an  expo- 
sition which  Ellic.  pronounces  "  plausible,  harmonizing 
with  the  tense,  and  lexically  considered,  very  satisfac- 
tory." Which  [indeed]  dwelt  first  in  .  .  .  As  showing 
the  affinity  and  likeness  between  them  Paul  reminds 
Timothy  that  he  too  can  claim  the  distinction  of  being 
"  the  son  of  parents  passed  into  the  skies."  There  is, 
however,  a  difference.  Paul  worshipped  the  same  God  as 
his  progenitors,  while  Timothy's  Christian  faith  is  iden- 
tical with  that  of  his  mother  and  grandmother.  They 
had  become  believers  before  he  did.  Not  only  did  the 
O.  T.  faith  in  the  promises  involve  in  germ  and  type  the 
truths  of  the  N.  T.,  but  the  distinctive  faith  of  the  Gospel 
dwelt  in  them  as  an  abiding  life-principle  prior  to  Timo- 
thy's conversion.  JPaul  speaks  from  personal  knowl- 
edge, having  doubtless  met  both  women  on  his  tour  to 
_Derbe^  and  Lystra  (Acts  xvi.  i,  2),  but  the  crowning  fact, 
the  immediate  and  inspiring  object  of  the  Apostle's 
thankfulness,  is  that  the  same  precious  faith,  like  a  living 
heirloom,  has  its  abiding  seat  in  Timothy  also.  Of  this 
the  Apostle  is  most  fully  persuaded,  the  more  so  because 
ofjth£  godly  training  and  example  he  had  iu  Tila_child- 
hood.  The  blessed  effect  of  that  is  manifested  in  his 
own  faith.  What  an  encouragement  to  Christian 
parents  !  What  a  call  to  the  exercise  of  godliness  in  the 
1  v7v6fivrjC!iq,  not  =  fiveiav,  3,  has  an  active  sense. 


I.  6-1 1.]  CHAPTER  I.  121 

home !  The  precious  faith  which  animated  his  mother 
and  grandmother,  and  the  pre-eminent  advantage  result- 
ing to  Timothy  in  his  personal  faith,  he  makes  the 
ground  of  an  appeal  to  rekindle  the  heavenly  gift  which 
by  his  own  hands  was  mediated  to  Timothy.  The  faith 
of  the  household  perpetuated  in  him  forms  the  basis  of 
"  an  exhortation  to  earnestness,  boldness  and  fidelity  in 
the  discharge  of  his  ofifice." 

6-1 1.  For  the  which  cause  I  put  thee  in  remembrance  that  thou  stir  up 
the  gift  of  God  which  is  in  thee  through  the  laying  on  of  my  liands.  For 
God  gave  us  not  a  spirit  of  fearfuhiess ;  but  of  power  and  love  and  disci- 
pline. Be  not  ashamed  therefore  of  the  testimony  of  our  Lord,  nor  of  me 
his  prisoner:  but  suffer  hardship  with  the  Gospel  according  to  the  power 
of  God ;  who  saved  us  and  called  us  with  a  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace,  which  was  given  us  in 
Christ  Jesus  before  times  eternal,  but  hath  now  been  manifested  by  the  ap- 
pearing of  our  Saviour  Christ  Jesus,  who  abolished  death  and  brought  life 
and  incorruption  to  light  through  the  gospel,  whereunto  I  was  appointed  a 
preacher,  and  an  apostle  and  a  teacher. 

For  the  which  cause  I  put  thee  .  .  .  Ellic.  :  "As 
the  Apostle  knew  this  faith  Avas  in  Timothy  he  reminds 
him  to  exhibit  it  in  action."  "  Being  reminded  himself 
(5)  he  puts  Timothy  in  mind."  Exhortation  is  implied 
in  the  verb.  HUTII.  :  "  The  Apostle  finely  interprets  the 
word  so  as  to  make  Timothy  appear  himself  conscious  of 
the  duty  which  was  urged  on  him."  Some  suggest  that 
Timothy  had  become  discouraged  by  the  trials  and 
captivity  of  Paul.  But  cf.  ii.  15;  i  Tim.  vi,  11,  12.  lie 
is  at  all  events  to  rouse  himself  to  renewed  exertion,  to 
raise  to  a  flame  ^  that  inner  heavenly  fire,  which  is  the 
gift  of  God,  and  which  like  all  divine  gifts  needs  to  be 
exercised    or    it  becomes  extinct  (i   Thcss.  v.  19;   Matt. 

1  arn^uTTvphp.  ara  denotes  either  to  rekindle  or  to  kindle  up,  to  fan  into 
a  flame,  without  "  any  necessary  reference  to  a  previous  state  of  higher 
ardor  or  of  fuller  glow." 


122  SECOND  EPISTLE  TO  TIMOTHY.  [i.  6-11. 

XXV.  8).  What  is  bestowed  by  God  is  subject  to  increase 
or  decrease  by  a  proper  use,  or  a  neglect,  of  it.  The  gift 
here==the  special  endowment  (charism)  for  his  of^ce  as 
overseer  and  evangelist  (iv.  5).  i  Tim.  iv.  14  has  the 
same  thought  under  a  negative  exhortation.  Through 
the  laying  on  of  my  hands.  In  this  confidential  letter  Paul 
emphasizes  his  personal  share  in  setting  apart  Timothy. 
He  himself  acted  as  an  instrument  of  the  Holy  Spirit 
in  securing  for  him  the  supernatural  gift.  The  chief 
thought  of  the  whole  chapter  is  contained  in  this  verse, 
and  in  7  "  the  exhortation  to  increase  spiritual  capital 
becomes  strengthened  by  reference  to  that  which  has 
been  received  already,"  the  spirit  which  God  gave  us.-^ 
It  is  a  question  whether"  Spirit  "=the  objective  personal 
Holy  Spirit,  or  the  subjective  human  spirit,  the  spiritual 
life  wrought  in  all  believers  by  the  Spirit  of  God.  We 
cannot  mistake  a  reference  to  the  special  gift  communi- 
cated to  Timothy,  analogous  to  the  general  spiritual  en- 
dowment vouchsafed  to  all  believers.  The  latter  con- 
templated as  the  Holy  Spirit  working  on  the  human 
spirit,  or  as  the  human  spirit  wrought  on  by  the  Holy 
Spirit,  is  the  distinction  simply  of  source  and  result  (Rom. 
viii.  15;  Gal.  iv.  6.)  Whether  viewed  as  the  inworking 
or  the  inwrought  spirit,  it  is  not  a  spirit  of  fearful- 
ness,  a  cowardly  spirit,  "  timidity  in  the  struggle 
for  the  Kingdom  of  God  "  (John  xiv.  27;  Rev.  xxi.  7,  8), 
but  the  very  opposite.  It  imparts  power  to  men,  it 
fires  them  with  courageous  energy.  Repelling  fear  and 
defying  danger,  it  faithfully  bears  the  testimony  of  our 
Lord  (8;  John  xv.  26,  27;  cf.  ii.  3).  Beng.  :  "Divine 
power,  not  our  own,  is  intended  "  (8),  and  so  love  and 
discipline  [self-control]  are  God's  gifts  in  us.  The  three 
ideas  are  closely  intcr-related,  "  animating  us  to   the   dis- 

1  ijLLLV  =  ///xdf,  g.  '^  acofpovLauoh    Tit.  ii.  4. 


I.  6.-II.]  CHAPTER  I.  123 

charge  of  our  duties  towards  God,  the  saints  and  our- 
selves." To  the  "power"  given  for  withstanding  the 
attacks  of  the  world  and  for  gaining  new  victories,  is 
added  "  love,"  which  is  ever  aflame  for  the  salvation 
of  others,  casts  out  all  fear  (i  John  iv.  18),  impels  to  self- 
sacrifice  for  Christ  and  nerves  men  to  deeds  of  daring. 
The  last  term  designates  that  mental  sobriety  and  self- 
poise,  "  which  keeps  a  constant  rein  on  all  the  passions 
and  desires."  It  controls  the  outflow  of  love,  while 
"  love  "  and  "  self-control  "  regulate  the  exercise  of  the 
"  power."  Such  a  "  spirit,"  it  is  obvious,  was  bestowed  on 
Timothy,  not  for  his  personal  benefit  merely,  but  for  the 
benefit  of  the  Church.  It  is  the  foremost  requisite  for  the 
care  and  government  of  the  Church,  "  preferable  to  any 
miraculous  powers  whatever."  Be  not  ashamed  therefore. 
Such  spiritual  armor  should  be  proof  against  the  shame 
you  incur  in  the  testimony  of  our  Lord  and  by  your  rela- 
tion to  me  his  prisoner.  Christians  were  generally  held  in 
contempt,  despised  and  detested  as  the  offscouring  of 
the  earth.  And  it  may  be  that  Timothy,  borne  down 
perhaps  by  failure  of  health,  by  the  burdens  of  his  office, 
or  by  persecution,  was  in  danger  of  yielding  to  discourage- 
ments and  despondency,  and  of  lacking  the  courageous 
energy  called  for  by  his  position  and  justly  looked  for  in 
view  of  the  extraordinary  outfit  he  had  received.  "  The 
testimony  of  our  Lord  "  in  the  face  of  obloquy  and  scorn, 
the  proclamation  of  a  crucified  Saviour  (i  Cor.  i.  2,  3), 
demanded,  as  Paul  well  knew  (Rom.  i.  16),  extraordinary 
power,  but  such  power  had  been  bestowed  in  order  that 
men  might  be  witnesses  for  Christ  (Acts  i.  8).  The  idea 
of  shame  helps  to  explain  the  "  fearfulness "  (7)  with 
which  it  is  closely  related.  As  personal  examples  of 
victory  over  shame  Paul  can  cite  both  himself  and 
Onesiphorus   (12,    16),     and    doubtless    as    examples  of 


124  SECOND  EPISTLE  TO  TIMOTHY.  [i.  6-11. 

cowardly  shame  those  in    15.     Nor   of    me   his   prisoner, 

''  not  only  for  his  sake  but  by  his  will  "  (Eph.  iii.  i  ; 
Philem.  9).  It  is  no  wonder  that  men  were  ashamed  to 
profess  a  religion  whose  founder  hung  on  the  cross  and 
whose  chief  promoter  wore  the  chains  of  a  prison  !  This 
religion  is  still  a  butt  of  ridicule,  and  those  are  still  to 
be  found  who  are  ashamed  to  avow  allegiance  to  him 
who  died  and  rose  again.  Paul  feels  bound  up  with 
"  the  testimony  of  our  Lord  "  since  this  had  made  him  a 
prisoner,  "  and  the  reason  of  the  special  mention  of  him- 
self lies  in  the  summons  of  Timothy  to  come  to  Rome" 
(HUTH.).  "  His  bonds  were  his  badge  of  honor  which  he 
would  be  willing  at  no  price  to  forego  "  (V.  O.).  (Acts 
xxvi.  29  ;  Gal.  vi.  17.)  So  much  the  less  can  he  endure 
the  thought  of  Timothy  ignominiously  succumbing  to 
a  sense  of  disgrace,  and  declining  the  heroic  sufferings  to 
wdiich  he  was  exposed  by  his  relation  to  the  Gospel  and 
to  Paul.  But  suffer  hardship,  directly  the  opposite  of 
being  "  ashamed  "  and  therefore  faltering  and  beating  a 
retreat ;  rather  endure  afflictions  with  me,  face  the  bitter 
consequences  of  a  courageous  confession  (ii.  3-5). 
With  the  gospel,  better  :  suffer  with  me  for  the  Gospel, 
join  me  in  the  sufferings  it  entails  on  its  fearless  pro- 
fessors. The  sense  of  the  compound  ^  is  determined 
by  the  foregoing  clause.  Bexg.  :  "  Together  with 
me  and  with  the  Gospel."  V.  O.  :  "  Suffer  with 
me  who  also  am  suffering  for  the  Gospel,  which 
must  be  preached  at  any  risk,  and  is  thoroughly  de- 
serving of  the  greatest  sacrifices."  In  order  to  repel 
every  possible  objection  arising  from  fear  or  conscious 
weakness,  Paul  adds,  according  to  the  power  of  God. 
That  "  power  "  with  which  Timothy  had  been  informed 
by  the  Spirit  (7),  yea,  that  power  which  God  displayed  in 

1  cv^KaKo-M/iaov, 


I.  6-II.]  CHAPTER  I.  125 

our  redemption  and  effectual  calling,  was  equal  to  any 
demand.  Armed  with  this,  there  are  no  limits  to  the 
possibilities  of  human  endurance.  "God"  is  mentioned 
here  as  He  who  saved  us  (i  Tim.  i.  i  ;  ii.  3),  Christ 
Jesus  and  the  Holy  Ghost  in  13,  14.  Who  saved 
us  ...  is  not  only  an  illustration  of  "  the  power  of 
God,"  but  also  an  enforcement  of  the  exhortation  to 
suffer  hardship.  God's  act  of  saving  us,  all  believers,  a 
work  of  infinite  power  and  infinite  love,  serves  to  supply 
strength,  to  give  motive  power  in  working  and  suffering 
for  the  salvation  of  men.  A  Gospel  backed  by  the  divine 
omnipotence  and  love  wants  no  cowards  for  preachers. 
And  called  ...  a  holy  calling.  The  "  calling  "  is  also 
from  God  and  claims  us  for  God,  the  divine  summons  to 
embrace  the  salvation,  to  appropriate  its  benefits  (i  Pet.  i. 
15),  "  the  call  being  made  outwardly  by  the  preaching  of 
the  Gospel,  inwardly  by  the  influence  of  the  Spirit  work- 
ing through  the  word"  (HUTH.).  "Holy"  defines  the 
nature  of  the  "  calling  "  more  precisely,  emphasizing  its 
divine  origin  ("  His  own  purpose  ")  as  well'as  its  aim — 
"  it  urges  and  obliges  to  holiness  "  (i  Cor.  i.  9).  To 
make  prominent  the  fact  that  the  saving  and  calling  of 
men  are  acts  of  matchless  grace  and  measureless  power, 
the  Apostle  adds  not  .  .  .  but  according  to  his  own 
purpose.  Not  our  works  called  forth  God's  intervention 
(Eph,  ii.  8,  9;  Tit.  iii.  5),  but  solely  "  His  own  purpose" 
(Rom.  viii.  28  f. ;  Eph.  i.  4  f.  ;  Tit.  iii.  5).  "  His  own  "  is 
emphatic,  excluding  all  of  man's  work.  His  purpose  had 
its  ground  in  Himself  alone,  it  was  free,  unconstrained, 
"  excited,  merited  or  called  for  through  nothing  in  the 
creature."  To  God's  own  purpose,  that  which  is  dis- 
tinctly, uniquely,  absolutely  "  His  own,"  we  owe  our  sal- 
vation. From  this  sprang  the  grace  which  was  given  us 
in  Christ  Jesus,  "  the  actualization  of  God's  idea  of  that 


126  SECOND  EPISTLE  TO  TIMOTHY.  [i.  6-11. 

which  He  had  purposed  in  Himself"  (Eph.  i.  10),  (V.  O.). 
Before  times  eternal,  from  all  eternity.  Christ  is  ever  the 
centre  and  the  bearer  of  grace,  and  not  only  was  He  ap- 
pointed its  medium  for  man  before  any  creature  was  made, 
but  grace  was  given  to  Him  for  us,  "given  us  in  Christ 
Jesus,"  before  we  existed,  before  our  fall,  before  any  re- 
pentance on  our  part  was  possible  (Eph.  i.  4).  Grace, 
"  the  highest  expression  of  God's  free  and  undeserved 
mercy,"  being  imparted  to  us  before  eternal  ages,  ante- 
dates all  our  works  and  can  in  no  sense  or  degree  be  con- 
tingent on  them.  It  is  not  to  be  sought  or  struggled  for, 
but  to  be  obtained  freely  in  Christ.  There  never  was  a 
moment  in  eternity  when  God's  heart  did  not  throb  with 
grace,  and  this  grace  was  "  given  us  " — Ellic.  :  "  the 
literal  meaning  must  not  be  infringed  on  "—deposited  for 
us  in  the  person  of  His  only  Son,  "  and  needed  only  time 
for  its  manifestation."  And  it  hath  now  .  .  .  manifested 
by  the  appearing  of  our  Saviour.  He  "  who  saved  "  us 
from  all  eternity  caused  His  "  grace  "  to  be  manifested  ^  by 
the  coming  of  the  "  Saviour."  Given  to  us  in  eternity  in 
Christ  Jesus  grace  was  brought  to  us  by  His  appearance 
in  time  (Tit.  iii.  4),  "  His  presence  on  the  earth  up  to  His 
ascension,  His  earthly  manifestation  in  its  complete 
circumference."  But  indicates  the  contrast  between 
"  grace  "  given  to  believers  before  the  ages,  a  hid  treasure 
in  heaven  (Rom.  xvi.  25),  and  its  manifestation  in  Christ 
upon  earth.  His  appearance  being  the  means  Av^hereby 
eternal  grace  revealed  itself.  This  is  the  import,  the  end, 
the  philosophy  of  the  incarnation  (Tit.  ii.  1 1).  Who  abol= 
ished  2  death  .  .  .     The  form  in  which  God's  grace  was 

1  <j>av£po)d£lcav,  kizKpaveia.  The  latter  term  only  here  of  Christ's  appear- 
ance in  the  flesh.     Cf.  i  Tim.  vi.  14. 

^  Karapyr/cavTog,  i  Cor.  xv.  26;  Heb.  il  14;  Gal.  v.  4,  to  make  inef- 
fectual. 


1. 6-1 1.]  CHAPTER  I.  127 

manifested  by  the  appearing  of  our  Saviour  was  both 
negative  and  positive.  He  destroyed  death,  that  power 
"  to  which  the  whole  man,  both  body  and  soul,  has  fallen 
a  prey  in  consequence  of  sin,  and  which  makes  the 
bodily  death  the  precursor  of  death  eternal"  (WiES,). 
Death,  not  the  dread  of  it  only,  but  death  "  in  its  very  es- 
sence, being  and  idea,"  death  as  an  objective  power  pervad- 
ing and  overshadowing  mankind,  was  despoiled,  annihi- 
lated by  the  death  and  resurrection  of  Christ  (i  Cor.  xv. 
26,  55).  The  term  must  have  its  full  force  as  the  antithesis 
to  the  positive.  Not  only  is  life  contrasted  with  death,  but 
the  bringing  of  it  from  concealment,  exposing  it  to  view 
when  the  Light  of  the  world  appeared,  is  contrasted 
with  the  bringing  to  naught  of  death.  The  blessed  life 
which  Christ  has  not  only  revealed,  but  which  he  imparts 
(John  X.  10,  28),  is  farther  characterized  by  the  epexe- 
getical  "  and  incorruption,"  as  imperishable,  abs(ii^tely 
exempt  from  death,  essentially  immortal  (i  Pet.  i.  4). 
Through  the  gospel  is  to  be  connected  only  with  the 
second  clause.  The  preaching  of  the  Gospel  was  "  the 
instrument  through  which  the  revelation  of  life,  which 
was  given"*  objectively  in  Christ,  comes  subjectively  to 
the  knowledge  of  believing  Christians "  (V.  O.).  The 
assurance  of  immortality  is  derived  not  from  philosophy 
but  from  the  Gospel.  What  is  left  obscure  and  uncer- 
tain in  human  thought,  becomes  clear  and  sure  under 
the  Roentgen  rays  of  the  Light  of  the  world.  This 
reference  to  the  Gospel  as  the  vehicle  for  the  transmis- 
sion of  eternal  life  serves  Paul  as  a  transition  to  11,  12, 
which  dwell  on  his  office  and  the  sufferings  it  entailed. 
Whereunto  I  was  appointed  (i  Tim,  i.  12),  for  the  publi- 
cation of  which  I  was  commissioned — more  condensed 
than  I  Tim.  ii.  7,  and  with  a  somewhat  different  applica- 
tion.    Bib.  Comm.  finds  the  three  titles  co-ordinate  with 


128  SECOND  EPISTLE   TO  TIMOTHY.  [i.  12-14. 

Matt,  xxviii.  19:  Apostle="  Go  ye,"  etc.;  preacher  (her- 
ald)="  make  disciples,"  etc.  ;  teacher="  teaching  them," 
etc.  If  Gentiles  be  added,  it  may  be  connected  with 
each  title.  The  writer  thus  resumes  the  thread  dropped 
at  8,  where  it  was  indicated  that  his  testimony  to  the 
Gospel  occasioned  his  imprisonment. 

12-14.  For  the  which  cause  I  suffer  also  these  things:  yet  I  am  not 
ashamed;  for  I  know  him  whom  I  have  believed,  and  I  am  persuaded  that 
he  is  able  to  guard  that  which  I  have  committed  unto  him  against  that 
day,  Hold  the  pattern  of  sound  words  which  thou  hast  heard  from  me,  in 
faith  and  love  which  is  in  Christ  Jesus.  That  good  thing  which  was  com- 
mitted unto  thee  guard  through  the  Holy  Ghost  which  dwelleth  in  us. 

For  the  which  cause,  therefore,  because  I  am  ap- 
pointed preacher,  etc.  It  was  especially  his  mission  to 
the  Gentiles  which  brought  upon  Paul  his  bitterest  per- 
secutions (Acts  xxii.  21  ;  Eph.  iii.  i) — also,  they  are 
bound  up  with  the  office  given  me,  its  invariable  concom- 
itants. These  things,  the  adversities  which  befell  him, 
his  imprisonment  with  all  the  attendant  and  resulting 
calamities.  But  I  am  not  ashamed.  The  reference  to  8 
is  unmistakable.  Though  I  "suffer"  a  humiliating  cap- 
tivity and  rest  under  dishonorable  imputations,  I  am  not 
ashamed  of  my  chain  (16),  it  is  a  bracelet  of  honor  (Rom. 
V.  3;  Col.  i.  24).  HUTII. :  "The  Apostle  thereby  de- 
clares that  his  suffering  does  not  prevent  him  from 
preaching  the  testimony  of  our  Lord  "  (8).  Shame  is 
often  a  more  powerful  deterrent  frotn  duty  than  fear. 
Paul,  in  the  consciousness  of  what  Christ  was  to  him, 
was  free  from  both,  and  his  heroic  example  must  have 
inspired  Timothy  with  a  like  fortitude,  especially  when 
there  is  disclosed  to  him  the  secret  by  which  Paul  reached 
a  height  transcending  all  shame  and  fear  :  For  1  know 
him  whom  I  have  believed  [and  still  do,  Pcrf.].  DeW.  : 
"  I  know  on  whom  I  have  set  my  trust."     Ellic.  :  "  To 


i.  12-14.]  CHAPTER  I.  12^ 

whom  I  have  given  my  faith."  Beng. :  "I  know  the 
person  in  whom  I  have  placed  my  faith."  The  subject 
is  God  the  Father  (Tit.  iii.  8  ;  Acts  xxvii.  25),  though 
"  not  God  in  Himself,  but  especially  God  in  Christ  is  the 
object  of  the  believing  confidence  of  the  Apostle" 
(V.  O.).  Having  pointed  to  the  faithfulness  of  God 
(ii.  13),  he  next  calls  to  mind  His  power.  And  I  am  per= 
suaded  (Rom.  viii.  38  ;  xiv.  14).  What  gives  to  his  faith 
the  element  of  firm,  unwavering  certitude  is  the  omnipo- 
tent power  of  God.  Against  all  enemies  and  all  dangers, 
He  to  whom  I  have  committed  my  deposit  is  able  to 
guard  it,  mighty  to  save.  "  The  power  of  God  "  back  of 
the  Gospel  sustains  him  and  lifts  him  above  shame. 
Beng.  :  "  Confidence  in  the  future  dispels  fear,"  That 
which  I  have  committed  unto  him,  not  "the  trust  ^ 
committed  unto  me,"  the  faith  I  was  commissioned  to 
preach,  as  in  i  Tim.  vi.  20,  where  the  same  expression 
has  the  latter  sense.  The  accepted  rendering  is  required 
by  the  correlative  clause,  "  I  know  Him  whom  I  have 
believed."  Besides,  the  holder,  not  the  giver,  of  the  de- 
posit, is  charged  with  guarding  it.  Something  is  meant 
which  Paul  had  confided  to  the  safekeeping  of  God,  had 
committed  into  the  hands  of  Omnipotence  as  a  costly 
treasure  about  which  he  no  longer  felt  any  solicitude. 
This  could  be  nothing  less  than  liis  soul's  eternal  salva- 
tion (i  Pet.  iv.  19).  His  whole  self,  "  all  he  is  and  is  to 
be,"  he  handed  over  to  God,  as  to  a  trustee  who  wnat- 
ever  might  befall  was  able  to  safeguard  it  against  [unto] 
that  day,  when  it  is  destined  to  be  forthcoming  "  in  its 
uninjured  splendor."  It  is  not  only  kept  "  till  that  day," 
but  "  for  that  day  "  of  days,  the  day  of  Christ's  glorious 
appearing  (18  ;  iv.  8),  when  hope  shall  pass  into  fruition. 
Having  through    ii    and    12   returned    to    the  monitory 

1  naj)al'iiK7i,  also  in  14. 

9 


130  SECOND  EPISTLE  TO  TIMOTHY.  [i.  12-14. 

counsels,  which  were  so  powerfully  re-enforced  by  the 
contemplation  of  the  work  of  redemption  (9  and  10),  and 
to  the  example  of  Paul's  heroic  sufferings  in  its  behoof, 
he  adds  to  the  directions  there  given  Hold  the  pattern 
[type].^  What  Paul  had  delivered  to  Timothy  he  was  to 
hold,  retain,  keep  before  him  as  a  type  or  exemplar  to 
guide  him  in  his  office  (i  Tim.  vi  :  20).  V.  O.  suggests 
"  a  sketch  of  Christian  doctrine  over  against  an  extended 
treatise,"  but  it  was  certainly  no  written  draft  but  sound 
words  which  he  had  heard  from  Paul  (ii.  2).  Beng.  : 
"  Those  things  should  be  always  kept  in  view,  and  should 
remain  impressed  on  his  mind."  An  effort  of  memory  is 
implied.  In  the  preservation  of  pure  doctrine  for  which 
the  Apostle  pleads  so  often  and  so  earnestly,  it  is  not 
sufficient  to  hold  to  the  substance  of  what  inspiration 
teaches,  but  to  the  sound  words  themselves  in  which  the 
truth  was  expressed  (iv.  3  ;  i  Tim.  i.  10 ;  vi.  3).  In  faith 
...  in  Christ  Jesus  is  to  be  joined  with  "  hold,"  "  the 
sphere  and  element  to  which  the  holding  of  the  pattern 
was  to  be  restricted."  As  Paul  had  conveyed  it  under 
the  conditions  of  "  faith  and  love,"  Timothy  is  in  turn  to 
follow 'his  example  in  holding  it.  This  points  to  the  true 
use  of  sound  doctrine  and  an  orthodox  creed.  It  must 
be  held  in  the  grasp  of  a  faith  that  worketh  by  love  (i 
Tim.  vi.  11).  Which  is  in  Christ  Jesus  specifies  the 
Christian  character  of  the  faith  and  love  which  must 
mark  the  ministration  of  the  Gospel  (i  Tim.  i.  14).  That 
good  thing  [deposit]  =  "  the  pattern  of  sound  words  " 
received  from  Paul  (i  Tim.  iv.  6),  "the  deposit  of  a 
sound  faith,  to  be  held  by  himself  and  taught  to  others" 
(ii.  2).  It  is  the  concluding  exhortation  in  which  the 
whole  cause  confided  to  Timothy  is  included.  Guard, 
keep  unharmed,  defend  -  against  the  corruptions  and 
1  v-oTL'TTuaci;,  I  Tim.  i.  16,  "  where  the  transitive  force  is  more  apparent." 


I.  i5-iS.]  CHAPTER  I.  131 

wounds  of  heresy.  Beng.:  "  Paul,  with  death  immediately 
before  him,  had  two  deposits,  one  to  be  committed  to  the 
Lord,  and  another  to  Timothy."  Through  the  Holy  Ghost. 
Some  claim  that  a  miraculous  charism  for  the  discharge 
of  his  office  had  been  imparted  to  Timothy.  Be  that  as 
it  may,  the  Holy  Ghost  dwelleth  (5)  in  us,  in  all  believers, 
for  this  end  that  the  talent  of  grace  and  truth  committed 
to  each  one  may  be  conserved,  vitalized  and  utilized. 
The  Spirit  is  the  indwelling  principle  of  the  new  life,  by 
whose  action  "  the  good  thing  committed  "  to  us  is  pre- 
served intact  and  unsullied,  and  we  are  kept  through  faith 
unto  salvation,  preserved  "in  union  with  Jesus  Christ  in 
the  one  true  faith  "  (Luther's  Catechism). 

15--18.  This  thou  knowest,  that  all  that  are  in  Asia  turned  away  from 
me;  of  whom  are  Phygelus  and  liermogenes.  The  Lord  grant  mercy  unto 
the  house  of  Onesiphorus  :  for  he  oft  refreshed  me,  and  was  not  ashamed 
of  my  chain  ;  but,  when  he  was  in  Rome,  he  sought  me  diligently,  and 
found  me  (the  Lord  grant  unto  him  to  find  mercy  of  the  Lord  in  that  day)  ; 
and  in  how  many  things  he  ministered  at  Ephesus,  thou  knowest  very  well. 

This  thou  l<nowest.  The  cowardly  defection  of  others 
and  the  consequent  depression  which  Paul  had  to  suffer, 
are  recalled  to  his  dear  child  (ii.  i),  to  stimulate  him  to 
constancy,  to  fidelity  in  teaching  (ii,  2,  14),  and  to  holi- 
ness of  life  (ii.  21  f.),  "an  inspiriting  and  quickening  call 
to  fresh  efforts  in  the  cause  of  the  Gospel"  (Ellic),  "to 
incite  Timothy  to  come  to  Rome  with  the  greater  speed  " 
(HUTH.).  All  .  .  .  in  Asia.  That  the  defection 
among  these  though  extensive  was  not  universal  is  clear 
from  16.  It  is  as  if  he  said,  "All,  no,  not  quite."  Pro- 
consular Asia  is  doubtless  meant,  embracing  Mysia, 
Phrygia,  Lydia,  Caria.  They  were  "in  Asia"  when  the 
epistle   was  w^ritten.      Turned   away    from   me.i     There 

1  uiroaTpki^tiv,  "  to  turn  the  face  from,  to  turn  the  back  ui)on ;  also  in- 
wardly to  renounce  any  one."     Tit.  i.  14. 


132  SECOND  EPISTLE  TO   TIMOTHY.  [i.  15-18. 

is  no  other  reference  to  this  occurrence,  therefore  the 
more  conjecture.  It  is  hardly  an  apostasy  from  the  faith 
that  is  referred  to,  but  an  abandonment  of  "  the  cause  and 
interests  of  Paul,"  a  failure  to  show  him  any  sympathy  or 
tender  him  any  relief,  the  opposite  of  the  treatment  he 
received  from  Onesiphorus  (16;  iv.  16).  V,  O. :  "  Persons 
from  Asia  Minor,  who  had  come  to  Rome  during  this 
imprisonment  of  the  Apostle,  were  ashamed  of  him  in 
his  bonds,  and  had  not  taken  any  notice  of  him."  He 
also  allows  probability  to  the  view,  that  certain  persons 
had  come  to  Rome  from  Asia  "  with  the  design,  origin- 
ally, to  serve  Paul  as  witnesses  upon  his  trial,  but,  when 
they  observed  that  his  cause  would  terminate  unfavor- 
ably, had  prudently  withdrawn."  Some  understand  an 
extensive  falling  away  from  apostolic  teaching  in  Asia 
(Acts  xvi.  6),  the  result  of  the  pesecutions  of  which  Peter 
speaks  (i  Pet.  i.  6  f.).  Phygelus  and  Hermogenes  are 
unknown  persons,  probably  conspicuous  examples  of  the 
deserters.  A  bright  contrast  to  their  faithlessness  is 
offered  by  the  sympathy,  fidelity  and  courage  of  Onesi= 
phorus,  doubtless  also  an  Asiatic,  residing  in  Ephesus 
(iv.  19).  The  grateful  Apostle  not  only  makes  honorable 
mention  of  this  true  friend  in  need,  **  among  the  faithless, 
faithful  only  he,"  but  invokes  upon  his  house  the  favor 
of  the  Lord-=Christ  according  to  New  Testament  usage. 
Bexg.  :  "  He  offers  no  imprecations  against  those  who 
deserted  him."  Mercy  is  not  pardon  here,  but  help,  kind- 
ness, relief  (Luke  i.  72;  x.  37;  Jas.  ii.  13).  As  he 
had  shown  mercy  to  Paul,  the  Apostle  in  turn  prays  that 
mercy  may  be  shown  to  him — in  his  family.  They  may 
have  been  in  distress,  or,  probably,  Onesiphorus  was  no 
longer  living  (18;  iv.  19).  It  is,  however,  according  to 
Scripture  to  view  the  household  as  a  unit,  the  husband 
as     its   head  and   representative.     Acts   of   disinterested 


I.  15-18.]  CHAPTER  I.  ■  133 

love  redound  to  the  good  of  one's  own.  For  he  oft  re= 
freshed  ^  me,  not  once  only  but  again  and  again  in  spite  of 
the  disgrace  and  danger  incident  to  such  attentions,  he 
extended  to  Paul  the  refreshing,  comforting  proofs  of 
his  love,  "  the  more  precious  to  the  Apostle  that  they 
were  given  to  him  in  his  imprisonment  and  proved  that 
Onesiphorus  was  not  ashamed  of  his  bonds"  (8,  12). 
riy  chain.  A  certain  class  of  prisoners  were  chained  by 
one  wrist  to  the  soldier  who  guarded  them  (Eph.  vi.  20). 
But,  on  the  contrary,  so  far  from  being  ashamed  of  a 
chained  prisoner,  avoiding  me  from  considerations  of  self- 
interest,  when  he  was  in  Rome,  lit.  having  arrived  in 
Rome,  he  sought  me — when  the  others  turned  away  from 
me — and  that  diligently,  lit.  more  diligently,  with  in- 
creased diligence  perhaps  on  hearing  of  his  being  in 
bonds.  And  found  me,  in  what  a  plight !  It  was  no  easy 
task  to  search  for  this  prisoner,  in  a  populous  city  with 
its  multitudes  of  prisoners  resting  under  all  manner  of 
accusations.  Besides,  care  had  to  be  taken  lest  too 
definite  inquiries  would  peril  a  man's  own  safety,  but 
Onesiphorus  "  shrank  from  no  inquiries,  allowed  him- 
self no  rest,  until  he  had  found  his  forsaken  friend  " — - 
an  impressive  hint  to  Timothy  to  speed  his  o\\n  com- 
ing (4).  V.  O.  finds  here  "  a  proof  that  the  relations  of 
the  second  imprisonment  were  far  unpleasanter  than  those 
of  the  first  "  (Acts  xxviii.  30  f.).  The  Lord  grant  .  .  . 
mercy,  the  substantial  repetition  of  the  prayer  (i6)proves 
its  earnestness.  Though  Paul  can  never  repay  him  for 
the  many  ministrations  which  brought  joy  to  liis  heart  in 
those  dark  days,  he  importunes  a  reward  for  him  from 
the  Lord,  to  whom  indeed  this  service  was  rendered 
(Matt.  XXV.  45).  "  Find  mercy  "  echoes  "  found  me." 
Beng.  :  "  He  found  me  in  so  great  a  crowd  ;  may  he  find 
1  avEfv^Ev,  Acts  iii.  19 ;  not  to  be  limited  to  bodily  refreshment. 


134  SECOND  EPISTLE  TO  TIMOTHY.  [i.  15-18. 

mercy  in  that  day  of  the  general  assembly  of  all  men." 
(Cf.  ii.  9.)  The  repetition  of  "  the  Lord  "  is  striking.  It 
hardly  denotes  two  subjects,  God  and  Christ.  The  second 
stands  for  the  reflective  pronoun.  What  was  noted  (16) 
(Lord==Christ)  is  confirmed  by  the  allusion  to  that  day 
(12)  when  the  Son  shall  execute  judgment.  No  real  justi- 
fication of  prayer  for  the  dead  is  given  here.  The  previous 
death  of  Onesiphorus  cannot  be  verified,  and  if  it  had 
taken  place  Paul's  prayer  simply  is,  that  in  the  day  when 
the  secrets  of  all  hearts  shall  be  revealed,  Onesiphorus 
may  find  himself  enjoying  such  favor  from  God  as  he 
showed  to  his  afflicted  servant.  Certainly  this  is  no 
prayer  for  Onesiphorus'  delivery  from  purgatory. 
HUTH.  :  "  This  wish  the  Apostle  utters  not  only  because 
of  the  love  Onesiphorus  had  shown  him  in  Rome,  but 
also  because  of  what  he  had  done  in  Ephesus,"  all  of 
which  is  well  known  to  Timothy  and  calls  for  no  further 
details.  And  in  how  many  ...  at  Ephesu*,  how  many 
good  offices  he  rendered  to  the  Church  there,  how 
many  acts  of  kindly  ministration.  The  quality  of  mercy 
is  not  strained.  A  generous  heart  prompts  a  man  to 
benevolent  activity  wherever  he  goes.  Love  seeks 
outlets  for  itself.  Thou  knowest  very  well,  lit.  better, 
better  than  I  could  tell  thee,  since  thou  hast  witnessed 
his  untiring  ministries.     "  Thou  "  is  emphatic. 


CHAPTER  II. 

I-13.  Thou  therefore,  my  child,  be  strengthened  in  the  grace  that  is  in 
Christ  Jesus.  And  the  things  which  thou  hast  heard  from  me  among  many 
witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be  able  to  teach 
others  also.  Suffer  hardship  with  me,  as  a  good  soldier  of  Christ  Jesus. 
No  soldier  on  service  entangleth  himself  in  the  affairs  of  this  life ;  that  he 
may  please  him  who  enrolled  him  as  a  soldier.  And  if  also  a  man  contend 
in  the  games,  he  is  not  crowned,  except  he  liave  contended  lawfully.  The 
husbandman  that  laboureth  must  be  the  first  to  partake  of  the  fruits.  Con- 
sider what  I  say ;  for  the  Lord  shall  give  thee  understanding  in  all  things. 
Remember  Jesus  Christ,  risen  from  the  dead,  of  the  seed  of  David,  accord- 
ing to  my  gospel:  wherein  I  suffer  hardship  unto  bonds,  as  a  malefactor; 
but  the  word  of  God  is  not  bound.  Therefore  I  endure  all  things  for  the 
elect's  sake,  that  they  also  may  obtain  the  salvation  which  is  in  Christ  Jesus 
with  eternal  glory.  Faithful  is  the  saying :  For  if  we  died  with  him,  we 
shall  also  live  with  him  :  if  we  endure,  we  shall  also  reign  with  him  :  if  we 
shall  deny  him,  he  also  will  deny  us  :  if  we  are  faithless,  he  abideth  faithful ; 
for  he  cannot  deny  himself. 

Thou  therefore,  my  child,  one  more  appeal  to  the 
endearing  spiritual  relation.  In  contrast  with  those 
weaklings  who  basely  deserted  me,  and  in  imitation  of 
the  noble  servant  of  God  whose  devotion  we  both  have 
admired,  be  strengthened,  encourage  or  strengthen  thy- 
self (i.  7;  Eph.  vi.  10),  "become  a  stronger  and  bolder 
champion  for  the  Lord."  His  strength  is  not  developed 
from  himself,  its  source  is  in  the  grace — the  element  in 
which  it  is  found,  whether  viewed  as  the  divine  favor,  or 
the  quickening  energy  wrought  within  by  the  Spirit 
as  its  result — that  is  in  1  Christ,  its  living  centre 
and  medium,  "  the  grace  obtained  for  us  in  the 
person  of  Christ,"  and  received  and  possessed  onl)'  "  in," 
1  iv  "indicates  a  more  internal  relation  than  f5m." 


136  SECOND  EPISTLE  TO  TIMOTHY.  [11.  1-13. 

i.  e,  in  union  with  Him  (i.  9;  John  xv.  4,  5).  Strength 
for  the  Christian  hfe,  or  for  official  burdens,  is  born 
of  grace,  but  while  this  is  freely  and  richly  imparted 
"  in  Christ  Jesus,"  the  believer  must  assimilate  it.  Only 
thus  can  he  become  a  courageous  witness  for  the  Gospel, 
or  endure  hardship  for  it  as  a  good  soldier  (3).  Hey- 
denreich  finds  in  this  "glorious  paragraph"  (1-13),  in 
compressed  brevity,  all  that  could  animate  and  encourage 
not  only  Timothy,  "  but  what  also  can  strengthen  the 
teachers  and  Christians  of  all  ages  to  the  firmest  and 
most  heroic  resolution  in  faith  and  conflict."  He  is 
further  enjoined  what  to  do  with  the  precious  doctrines 
which  thou  hast  heard  from  me :  the  same  ...  to  faith= 
ful  men,  so  that  while  growing  strong  in  grace  himself, 
he  will  also  gird  others  for  the  warfare,  namely :  "the 
undaunted  preaching  of  the  pure  Gospel."  "  Hast 
heard,"  etc.  (i.  13).  Among  [in  the  presence  of]  ^  many 
witnesses,  some  refer  to  a  definite  occurrence, 
Timothy's  ordination  (i.  6  ;  i  Tim.  i.  18;  iv.  14;  vi.  3), 
"  their  presence  being  necessary  to  attest  the  enunciation 
of  the  fundamentals  of  Christian  doctrine."  Others,  to  a 
general  public  enunciation  of  doctrine  and  history^  to 
which  Timothy  had  often  listened  along  with  multitudes. 
If  it  was  not  an  articulated  creed,  it  was  certainly  the 
substance  of  one.  The  same,  no  other,  without  modifi- 
cation or  corruption  (Gal.  i.  8).  Commit  thou.^  Nothing 
is  granted  a  man  absolutely  for  a  private  possession,  but 
as  a  legacy  to  be  given  out,  to  be  passed  along,  for  the 
common  good.  To  faithful  men-=believers  and  trust- 
worthy (i  Tim.  i.  12).  Faith  and  faithfulness  must  mark 
those  who  are  to  be  entrusted  with  the  saving  doctrine, 

^  <^/a  makes  their  presence  "  an  integral  element  of  that  act  to  which  the 
Apostle  is  alluding." 

2  irapddov,  TrapaOijKr],  i.  14  ;   i  Tim.  vi.  20. 


II.  1-13-]  CHAPTER  II.  137 

accepting  the  Gospel  for  themselves  and  able  [competent] 
to  teach  others  also,  and  keeping  faith  with  it  in  teaching 
it  unadulterated  to  otliers.  "  Able  to  teach  others  "  is 
not  so  much  a  second  requisite,  as  a  quality  growing  out 
of  the  antecedent  "  faithful  men  :  "  who  as  such  will  be 
able,  etc.  Others  aIso=other  faithful  men,  an  endless 
chain  of  faithful  teachers  shall  propagate  the  true  doc- 
trine. The  exhortation  has  a  twofold  aim  :  the 
strengthening  of  the  successive  teachers  and  the  trans- 
mission and  preservation  of  the  pure  ("  same  ")  truth. 
V.  O.  regards  i,  2,  as  a  kind  of  introduction  to  w^hat  im- 
mediately follows,  "while  the  Apostle  explains  farther 
{l--]^  how  and  (8-13)  why  he  should  suffer  for  the  name 
of  Christ."  Suffer  hardship,i  or,  take  thy  part  with  me 
in  suffering.  Shun  not  the  hardship  endured  by  thy 
spiritual  father  (i.  8,  12,  16),  for  which  thy  being 
strengthened  in  grace  will  fit  thee.  As  a  good  soldier 
under  the  banner  of  Jesus  Christ,  in  thy  struggle  "  against 
the  opponents  of  evangelic  truth  and  the  toils  connected 
therewith."  The  lot  of  a  soldier  is  one  of  hardship,  ex- 
posure, danger,  want,  and  even  death.  He  is  denied  "all 
the  advantages  and  endearments  of  a  civil  and  domestic 
life."  No  soldier  on  service — in  active  service — entangleth 
himself.  Bound  to  sustain  afflictions,  he  must  also  abstain 
from  indulgences,  forego  the  pursuit  of  happiness  or  gain. 
A  soldier  does  not  involve  himself  in  any  business  that 
would  be  a  hindrance  or  obstruction  to  his  special  calling 
(2  Pet.  ii.  20).  The  affairs  of  life  =  "  all  those  occupa- 
tions which  the  support  of  daily  life  renders  necessary." 
The  pursuit  of  the  means  of  a  livelihood  are  incompati- 
ble with  the  duties  of  a  soldier.  Roman  soldiers  were 
forbidden  to   follow  certain   forms   of  business.     So  the 

1  Kuiid-aOy/i'  (9)  in  tlie  classics,  "of  the  fatigues,  burdens  and  deprivations 
connected  with  military  service." 


138  SECOND  EPISTLE  TO  TIMOTHY.  [11.  1-13. 

Christian  minister  must  not  "  involve  himself  in  other 
matters  which  might  hinder  him  in  his  proper  calling." 
What  is  forbidden  is  not  every  concern  in  civil  or  secular 
affairs,  but  such  an  entanglement  with  them  as  conflicts 
with  the  duties  of  the  sacred  of^ce  or  undermines  its  in- 
fluence. Paul  himself  was  at  times  occupied  in  a  handi- 
craft (Act  XX.  34;  I  Cor.  iv.  12;  ix.  6),  but  never  so  as 
to  hinder  the  Gospel,  rather  to  set  an  example  of  industry 
to  others  (2  Thess.  iii.  6-9).  The  soldier  is  devoted  to 
one  thing,  to  please  his  commander.  His  sole  calling  is 
implicit  obedience  to  the  captain  under  whose  banner  he 
was  mustered  in.  What  could  be  expected  from  a  soldier 
who  has  to  turn  back  again  and  again  to  look  after  his 
personal  affairs!  Thus  the  true  soldier  of  Jesus  Christ, 
having  forsaken  all  things,  is  exclusively  intent  on  pleas- 
ing his  Lord.  Such  unreserved  devotion  to  his  calling  is 
illustrated  also  by  the  athlete,  a  mm  contending  in  the 
games  (iv.  7  f. ;  2  Cor.  ix.  24).  As  the  soldier  is  abso- 
lutely surrendered  to  the  pleasure  of  his  commander,  so 
the  athlete  takes  part  in  the  games  not  capriciously  or 
indifferently  but  lawfully,  conformably  to  the  definite, 
strict,  inexorable  rules  of  the  game,  which  were  in  force 
not  only  in  the  actual  contest  but  during  the  preliminary 
training.  Except  he  have  contended  thus,  he  has  for- 
feited the  prize,  he  is  not  crowned.  HUTH. :  "  Timothy 
must  conduct  himself  in  his  evangelic  warfare  according 
to  the  laws  of  his  evangelic  oflice."  No  minister  of 
Christ  may  follow  his  own  discretion  or  bias  in  his  ofifice, 
nor  claim  exemption  from  this  task  or  that.  The  will  of 
the  Lord  alone  is  his  standard,  Christ's  law  of  love.  If 
he  be  governed  by  aught  else,  he  has  no  approval  of  his 
captain,  no  recognition,  no  crown.  A  third  illustration 
of  the  principle  of  absolute  self-surrender  to  one's  calling, 
or  of  suffering  as  "  the  law  and  condition  of  success  "  (3),  is 


II.  I-T3.]  CHAPTER  II.  139 

the  husbandman  that  laboureth.  The  last  word  has  the 
emphasis.  Bib.  Comm.  paraphrases  :  "  It  is  the  husband- 
man who  labors,  not  he  who  loiters,  who  must  be  first 
partaker  of  the  fruits."  This  is  his  inalienable  right. 
Only  he  who  has  endured  the  hard  toil  is  to  have  the 
first  share  of  its  results — an  exclusive  privilege.  Only- 
labor,  persistent  exertion,  qualifies  one  for  reward.  Ellic. 
finds  the  application  to  the  future  reward  (Matt.  v. 
12  ;  xiii.  43  ;  xix.  21).  After  these  indirect  exhorta- 
tions under  three  familiar  metaphors  Paul  continues : 
Consider  what  I  say,  take  in  the  meaning  of  these  figures 
(Matt.  xxiv.  15;  Eph.  iii.  4,  20),  mark  them  as  to  their 
personal  application,  fori  ^]^q  Lord  shall  give,  some  texts  : 
"the  Lord  give  thee,"  etc.  HUTII. :  "Paul  confidently 
adds  that  God  will  not  fail  to  bestow  on  Timothy  un- 
derstanding in  this  and  all  other  points."  He  will  be 
able  to  grasp  the  matter  because  of  God's  help.  Every 
divine  gift  requires  a  corresponding  human  activity. 
Understanding  is  the  faculty  "  by  which  we  mentally 
apprehend  what  is  presented  to  us  and  are  enabled  to 
pass  judgment"  upon  it  "  (Beck).  This  admonition  not 
only  looks  backward,  but  also  makes  the  transition  to 
what  follows  (8-13),  "in  which  verses  the  Apostle  names 
various  motives  which  should  determine  Timothy  to  the 
true  fulfilment  of  the  duty  hitherto  pressed  upon  his 
heart  "  (V.  O.).  Remember  Jesus  Christ.  Paul's  exhor- 
tations are  enforced  with  powerful  encouragements  and 
consolations.  No  mightier  example  of  suffering  and  of 
triumph  through  and  over  suffering  can  be  cited  than  the 
death  and  resurrection  of  Christ,  the  foundation  of  all 
Christian  faith  and  hope  (i  Cor.  xv.  12-20).  Risen  from 
the  dead,  as  one  who  rose  from  the  dead,  an  abbreviation 
for:  who  died  and  is  risen.     What  support  this  must  give 

1  }(ip,  here  "a  particle  of  explanation." 


I40  .SECOND  EPISTLE  TO  TIMOTHY.  [ii.  1-13. 

to  the  tried  soldier  of  Christ  Jesus  (3),  especially  since  he 
knows  that  the  victory  of  his  captain  is  the  pledge  of  his 
own.  Blessed  the  servant  who  is  called  on  to  follow  his 
Master  in  encountering  suffering  or  even  death.  Of  the 
seed  of  David.  Beng.  :  "A  proof  that  Jesus  is  the 
Christ."  The  clause  seems  to  be  added  not  simply  to 
refer  to  His  truly  human  nature,  but  also  to  emphasize  at 
the  same  time  His  Messianic  dignity  in  that  He  sprang 
from  the  greatest  of  Israel's  kings  (Rom.  i.  3,4).  Accord= 
ing  to  my  Gospel,  "  the  Gospel  entrusted  to  me  to  preach  " 
(i  Cor.  XV.  I  ;  Rom.  ii.  16;  xvi.  25  ;  i  Tim.  i.  11),  depends 
on  "  risen  from  the  dead."  The  resurrection  of  our  Lord 
stood  in  the  forefront  of  Paul's  preaching.  Wherein  (in 
the  preaching  of  which,  Phil.  iv.  3  ;  i  Thess.  iii.  2)  I  suf= 
fer  .  .  .  (3  ;  i.  8 ;  iv.  5), — a  second  motive  of  Timothy, 
"  the  example  of  his  own  teacher " — even  unto  bonds 
(Phil.  ii.  8  ;  Heb.  xii.  14).  He  seems  to  be  chafing  under 
his  chain  (16).  As  a  malefactor  (Luke  xxiii.  32).  This 
is  the  climax  of  his  hardships,  for  it  casts  upon  a  man 
with  a  fine  sense  of  honor  the  disgrace  of  a  criminal,  and 
was  doubtless  one  reason  why  many  were  ashamed  of 
him  (8,  16).  But — inspiring  consolation  —  though  the 
preacher  is  bound,  the  word  of  God  is  not  bound.  The 
very  chain  of  his  onerous  and  odious  captivity  is  a  re- 
minder that  no  chains  can  be  forged  to  hinder  the  prog- 
ress of  the  Gospel  (i  Thess.  iii.  i  ;  Phil.  i.  12-14).  Its 
march  through  the  world  is  unfettered  like  the  rays  of 
the  sun.  Even  while  its  greatest  preacher  was  confined 
in  Rome,  it  was  sweeping  like  waves  of  the  sea  over  the 
whole  empire.  And  the  very  fetters  and  tortures  applied 
to  the  servants  of  truth  have  ever  since  become  instru- 
ments of  its  greater  progress.  "  The  word  of  God,"  not 
=the  Holy  Scriptures  in  general,  but  the  Gospel  speci- 
ally "  on  the  side  of  its  divine  origin."     Therefore.     Es- 


II.  1-13-]  CHAPTER  II.  141 

TIUS:  "that  the  Gospel  may  be  disseminated ;"  or  be- 
cause of  its  irresistible  advance — "  a  new  proof  of  its  all- 
embracing  power."  I  endure  denotes  not  merely  tame 
passive  suffering ;  but  a  ready  submission  to  it,  '•  a  brave 
bearing  up  against  suffering,"  as  of  a  soldier  under 
fire  (12;  Rom.  xii.  12).  All  things,  not  only  bonds,  in- 
dignities, privations,  but  even  death  itself.  He  can  ap- 
peal to  the  most  disinterested  and  lofty  motives  for  his 
willing  acceptance  of  the  most  trying  hardships :  the 
eternal  good  of  others.  For  the  elect's  sake  is  not  a  new 
ground,  but  a  more  definite  statement  of  the  real  ground 
for  his  heroic  steadfastness.  HUTH.  explains  "  the  elect  " 
as  "  the  name  given  to  believers,  inasmuch  as  the  deep- 
est ground  of  their  faith  is  the  free  choice  of  God  " 
(Acts  xiii.  48).  Ellic.  :  "  Those  whom  God  in  His  in- 
finite mercy  and  according  to  the  counsels  of  His  freest 
will  has  been  pleased  to  elect."  (Cf.  Annot.  on  Eph, 
i.  4.)  The  reference  is  confined  neither  to  those  al- 
ready in  the  Church,  nor  to  those  destined  to  enter  it 
in  the  future,  but  is  "  perfectly  general,  timeless  and 
unrestricted  "  (Col.  i.  24).  That  they  also,  as  well  as 
we,  may  obtain  the  salvation.  Not  only  is  the  advance 
of  the  Gospel  not  stayed  by  his  grievous  imprisonment, 
but  the  furtherance  of  salvation  is  subserved  thereby. 
There  is  no  question  as  to  this  purpose  in  the  Apostle's 
mind,  but  the  attempts  to  show  the  connection  between 
His  sufferings  and  the  wider  diffusion  of  Christianity 
vary  :  {a)  through  his  continued  preaching  ;  (/;)  the  salu- 
tary impression  on  others  caused  by  his  patient  endur- 
ance which  attested  the  genuineness  and  strength  of  his 
faith,  and  was  itself  a  preaching  of  the  Gospel ;  {c)  the 
epistles  called  forth  from  his  captivity  have  contributed 
immeasurably  to  the  salvation  of  the  elect.  Whatever 
the  relation  of  the  one  to  the  other,  Paul  realized  what 


142  SECOND  EPISTLE  TO  TIMOTHY.  [ii.  13-1. 

responsibility  he  would  incur  "  if  he  did  not  help  those 
destined  for  salvation  to  that  for  which  God  ordained 
them,"  It  is  noteworthy  that  election  does  not  put 
salvation  beyond  all  contingency.  Given  to  us  in  Christ 
Jesus  "  before  times  eternal  "  (i.  9),  the  obtaining  of  the 
gift  on  the  part  of  the  elect  depended  on  Paul's  steadfast 
endurance  of  unspeakable  hardships.  WiES.  explains, 
that  Paul  having  urged  Timothy  to  shi-ink  from  no 
suffering,  holds  before  him  the  high  purpose  of  his  own 
calling  to  subserve  under  all  circumstances  the  eternal 
purpose  of  God,  being  thus  enabled  to  meet  cheerfully 
all  that  it  imposes.  "  To  shrink  were  to  abandon  his 
apostolic  calling,  and  bring  to  naught  its  noble  purpose." 
With  eternal  glory  magnifies  "  the  salvation."  Its 
highest  reach  in  the  future  is  full  deliverance,  and  parti- 
cipation in  heavenly  glory,  which  is  "  far  more  than  a 
counterpoise  to  the  sufferings  of  the  present  world  "  (2 
Cor.  iv.  17  f. ;  Rom.  viii.  21).  A  faithful  saying  (i  Tim. 
i.  15  ;  iv.  9).  Another  plea  to  fidelity  is  given  as  Paul 
holds  forth  the  consequences  alike  of  faithfulness  and  of  un- 
faithfulness on  the  part  of  Christ's  servants.  For^  if  we 
died  .  .  .  This  striking  passage  possesses  a  hymnal  char- 
acter like  I  Tim.  iii.  16,  and,  excepting  the  last  clause  of  1 3, 
its  short  antithetical  clauses  may  be  regarded  as  strophes 
from  an  early  Church  song.  V.  O.  refers  to  the  Pauline 
doctrine  of  the  whole  Christian  life  as  comprehended 
ethically  under  the  category  of  a  dying  and  a  rising  again 
in  personal  fellowship  with  Christ  (Rom.  vi.  8),  but  the 
general  current  of  thought  here  is  not  the  mystical  union 
(cf.  12),  but  the  actual  dying  with  and  for  him,  sharing  in 
the  sufferings  which  he  endured,  the  acme  of  which  is  to 
undergo  death.     HUTH.  renders  :  "  If  we  in  the  faith  are 

i)dp  =  indeed,  namely,  though  the  first  clause  of  12  suggests  a  reference 
to  the  preceding. 


II.  I-I3.]  CHAPTER  II.  143 

slain  for  His  sake"  (Phil.  iii.  10;  Rom.  viii.  17;  Matt.  v. 
1 1  ;  John  XV.  20).  Ellic.  :  "  The  aor.  marks  a  single  past 
act  that  took  place  when  we  gave  ourselves  up  to  a  life 
that  involved  similar  exposure  to  sufferings  and  death  ; 
the  Apostle  died  when  he  embraced  the  lot  of  a  daily 
death  "  (i  Cor.  XV.  31  ;  2  Cor.  iv.  10).  We  live  .  .  .  with^ 
him,  not  referring  to  the  present  life,  but  "  with  physical 
reference  to  Christ's  resurrection"  it  points  to  the  future 
glorified  life  in  fellowship  with  him  (i  Thcss.  v.  10),  by 
virtue  of  our  union  with  Him  evidenced  by  our  death. 
If  we  endure,  etc.,  with  Him  (10;  Rom.  viii.  17;  Matt. 
xix.  17,28).  This  is  present,  7'^r.y//5  "  shall  reign,"  a  con- 
tinuing state,  an  extension  of  the  previous  living.  We 
who  share  here  pain  and  persecution  with  Christ,  shall 
participate  hereafter  not  only  in  His  life  but  in  His  reign 
(Rom.  v.  17;  viii.  17;  Eph.  ii.  6;  Rev.  i.  6).  Endurance 
qualifies  for  reigning,  suffering  for  glory.  If  we  shall 
deny  him  (Matt.  x.  33  ;  2  Pet.  ii.  i  ;  Jude  4).  Ellic.  : 
"The  future  conveys  the  idea  of  the  ethical  possibility  of 
the  action."  This  proposition  is  "  in  contrast  with  the 
two  preceding  :  on  the  contrary,  etc.  Ashamed  of  Jesus, 
or  fearful  of  suffering  on  account  of  Him,  men  deny  Him 
by  word  or  deed,  or  even  by  silence.  He  also  .  .  .  us, 
"will  not  recognize  us  as  His  own"  (Matt.  vii.  23),  and 
we  must  therefore  fail  of  grace  and  salvation,  and  neither 
live  nor  reign  with  Him.  If  we  are  faithless  2  [unbelieving] 
he  .  .  .  faithful.  This  sentence  corresponds  with  the 
one  before.  It  is  not  a  promise  sprung  "  unexpectedly 
in  the  midst  of  threats,"  although  in  a  sense  it  is  true  that, 
despite  our  lack  of  faith,  God  is  faithful  to  His  promises, 
but  an  emphatic  threat,  enforcing  the  warning,  "  He  will 

i  (Tw  occurring  three  times  in  the  compound  verbs,  and   referring   to 
Christ  (cf.  8)  is  expressive  of  fellowship,  not  merely  similarity. 
2  uTTiOTiji'/zev,  7r(aT(5(,'. 


144  SECOND  EPISTLE  TO  TIMOTHY.  [ir.  14-26. 

deny  US."  No  promises  are  given  to  the  "faithless," 
whether  the  word  denotes  here  unbeHeving  ones,  or  those 
unfaithful  to  their  calling  and  vows,  but  whatever  be 
God's  decree  with  respect  to  acknowledging  or  rejecting 
us.  He  will  inevitably  execute  it.  Men  may  not  believe, 
they  may  deny  Him,  all  the  same  His  word  will  not 
fail.  With  God  faithlessness  is  an  impossibility.  We 
may  deny  Him,  he  cannot  deny  himself,  that  would  in- 
volve a  contradiction  of  Himself,  of  His  very  essence 
(Deut.  vii.  9,  10).  He  is  not  a  man  that  He  should  lie 
(Jer.  xliv.  22  ;   Heb.  vi.  18). 

14-26.  Of  these  things  put  them  in  remembrance,  charging  them  in  the 
sight  of  the  Lord,  that  they  strive  not  about  words,  to  no  profit,  to  the 
subverting  of  them  that  hear.  Give  diligence  to  present  thyself  ap- 
proved unto  God,  a  workman  that  needeth  not  to  be  ashamed,  handling 
aright  the  word  of  truth.  But  shun  profane  babblings:  for  they  will  pro- 
ceed further  in  ungodliness,  and  their  word  will  eat  as  doth  a  gangrene  :  of 
whom  is  Hymenaeus  and  Philetus ;  men  who  concerning  the  truth  have 
erred,  saying  that  the  resurrection  is  past  already,  and  overthrow  the  faith 
of  some.  Howbeit  the  firm  foundation  of  God  standeth,  having  this  seal, 
The  Lord  knoweth  them  that  are  his  :  and.  Let  every  one  that  nameth  the 
name  of  the  Lord  depart  from  unrighteousness.  Now  in  a  great  house 
there  are  not  only  vessels  of  gold  and  of  silver,  but  also  of  wood  and  of 
earth  ;  and  some  unto  honour,  and  some  unto  dishonour.  If  a  man  there- 
fore purge  himself  from  these,  he  shall  be  a  vessel  unto  honour,  sanctified, 
meet  for  the  master's  use,  prepared  unto  every  good  work.  But  flee  youth- 
ful lusts,  and  follow  after  righteousness,  faith,  love,  peace,  with  them  that 
call  on  the  Lord  out  of  a  pure  heart.  But  foolish  and  ignorant  questionings 
refuse,  knowing  that  they  gender  strifes.  And  the  Lord's  servant  must  not 
strive,  but  be  gentle  towards  all,  apt  to  teach,  forbearing,  in  meekness  cor- 
recting them  that  oppose  themselves ;  if  peradventure  God  may  give  them 
repentance  unto  the  knowledge  of  the  truth,  and  they  may  recover  them- 
selves out  of  the  snare  of  the  devil,  having  been  taken  captive  by  the 
Lord's  servant  unto  the  will  of  God. 

Of  these  things — "which  thou  hast  heard  from  me" 
(2),  or  those  just  spoken — put  them — over  whom  thou 
presidest — in  remembrance  (Tit.  i.  3  ;  2  Pet.  i.  12).     They 


II.  14-26.]  CHAPTER  //.  145 

needed  a  reminder  of  previous  instructions.  Charging 
them  .  .  .  (i  Tim.  v.  21).  The  thought  of  the  divine 
judgment  now  and  hereafter  is  eminently  fitted  to  deter 
Christian  teachers  from  the  silly  and  irritant  strife  about 
words  (i  Tim.  vi.  4),  a  favorite  folly  of  ecclesiastical  dis- 
putants, serving  to  obscure  the  truth  and  to  conceal  their 
own  purpose.  Let  teachers  guard  against  being  drawn 
into  logomachies  (i  Cor.  i.  17).  To  no  prof it,i  to  the  sub- 
verting2  .  .  .  enforces  the  foregoing  proposition  "through 
a  more  definite  statement  of  the  nature  and  result  of 
the  said  logomachies."  They  are  useless,  nothing  is 
gained  by  them  (Tit.  iii.  9).  Worse  than  that,  they  are 
positively  harmful,  ruinous,  inducing  results  the  very 
opposite  of  those  aimed  at  in  Christian  teaching.  The 
true  end  of  all  spiritual  teaching  is  the  edification  of 
them  that  hear.  The  inevitable,  blighting  result  of 
logomachy,  the  overthrow  of  their  faith  (2  Cor.  xiii. 
10).  (Cf.  2  Pet.  ii.  6.)  Give  diligence  [strive  eagerly; 
iv.  9,  21]  .  ,  .  In  contrast  with  those  engaged  in  de- 
structive word  contests,  show  zeal  to  present  thyself 
in  the  discharge  of  duty,  approved  ^  unto  God  "  for  the 
service  of  God  "  versus  the  reprobate  who  on  trial  prove 
worthless.  That  he  should  become  manifest  "  to  God  " 
as  one  who  can  bear  the  test,  is  of  infinitely  greater 
moment  than  to  appear  so  to  men.  A  workman  (iv.  5), 
with  reference,  perhaps,  to  the  laborious  nature  of  the 
work  in  the  field  of  God's  kingdom,  that  needeth  not  be 
ashamed  (Phil.  i.  20  ;  i  John  ii.  28),  "  who  is  not  ashamed, 
because  he  has  nothing  to  be  ashamed  of."  Having  won 
the  divine  approval,  "  his  conscience  can  occasion  him  no 

^  AY-"/"^'/""'')  fi'A'/'l"''"'"')  21. 

2  f t/,  expresses  the  consequence,  "  tending  to,  resulting  in,"  though  it  may 
blend  the  ideas  of  purpose  and  result. 

3  ^oKifrnv  versus  aMKifioq  iii.  8  ;  Titus  i.  16,  one  wlio  stands  the  test.     Rom. 
xiv.  18;  xvi.  10;  I  Cor.  xi.  9. 

10 


146  SECOND  EPISTLE  TO  TIMOTHY.  [11.  14-26 

shame."  Handling  aright,  a  still  more  precise  definition 
of  the  workman,  and  adding  a  reason  why  he  has  no  need 
of  shame.  Interpreters  have  had  much  trouble  in  the 
rendering  of  this  participle.  In  itself  the  compound= 
cut  rightly,  cut  straight,  in  a  straight  line,  the  emphasis 
being  on  the  straightness  of  the  cutting  rather  than  on 
the  cutting  itself.  The  figure  has  been  variously  derived  : 
from  the  dissecting  of  the  sacrificial  victim,  from  road- 
making,  ploughing,  carpentering,  etc.,  but  from  whatever 
notion  derived,  the  original  sense  of  the  word  was  doubt- 
less lost  sight  of,  and  in  common  usage  it  came  to  mean 
simply  to  treat  rightly,  to  administer  properly,  holding 
a  straight  course  with  the  word,  rightly  expounding 
it,  teaching  no  other  doctrine  (i  Tim.  i.  3).  Thay.  : 
"  To  teach  the  truth  correctly  and  directly,"  ^  the  oppo- 
site of  corrupting  the  word  (2  Cor.  ii.  17).  The 
word  of  truth  =  "  word  of  God  "  (9),  the  Gospel  pro- 
claimed by  Timothy.  But  shun  2  .  .  .  With  the  word 
whose  substance  is  truth  are  contrasted  the  profane 
babblings  of  the  heretics,  which  are  devoid  of  truth, 
mere  empty  noise  (i  Tim.  vi.  20).  Wholly  devoted 
to  the  former  and  following  the  right  course  with 
that,  he  is  to  keep  aloof  from  the  latter,  remain  sep- 
arate, go  out  of  the  way  (Tit.  iii.  9).  And  for  the  reason 
that  they  (who  are  given  to  the  babblings)  will  pro= 
ceed  further  in  ungodliness.  For,  referring  to  what  pre- 
cedes, makes  the  increasing  godlessness  of  the  heretics 
the  reason  why  Timothy  should  not  meddle  further  with 
their  babblings,  but  simply  oppose  to  them  the  word  of 
truth.     "  Will  proceed."  3     Beng.  takes  the  future  in  its 

1  bpOoTo/j.la=bpfto(h^ia?     Better  "those  who  rectas  vias  insistant." 

2  7r(pilaTaan=tKTf)E7re(7f)ai,  i  Tim.  vi.  20. 

^  TTpoKoiTTEiv,  hi.  Q,  1 3  ;   I  Tim.  iv.  15.     The  metaphor  is  that  of  pioneers 
clearing  the  way  before  an  army. 


II.  14-26.]  CHAPTER  II.  147 

strict  sense,  "  it  is  a  prediction"  as  in  17.  The  error 
will  develop  to  a  greater  degree  of  ungodliness  (iii.  13). 
The  seducers  doubtless  affected  progress,  and  they  did 
advance,  but  in  wickedness.  This  was  as  true  of  those 
who  were  led  by  them  as  of  the  false  teachers  themselves. 
V.  O.  :  "  The  Apostle  speaks  of  error  itself,  not  of  loose 
babbling,  and  especially  how  apparently  pure  theoretic 
error  has,  nevertheless,  a  pernicious  practical  tendency." 
And  their  word  versus  \.\\c  word  of  truth  (15),  will  eat 
[spread]  as  doth  a  gangrene.  With  the  increasing  un- 
godliness of  the  seducers  corresponds  the  further  spread 
of  the  heresy  itself.  Like  the  truth  (9),  error  is  capable 
of  spreading,  but  its  progress  is  that  of  an  ulcer  which 
eats  its  way  into  the  flesh,  spreads  by  what  it  feeds  upon 
as  on  pasture.^  HUTII.  :  "  The  body  on  which  the  gan- 
grene is  found,  and  in  which  it  spreads  ever  wider,  is  the 
Church."  Most  expositors,  accordingly,  refer  it  not  so 
much  to  the  intensive  increase  of  the  evil  as  to  its  ex- 
tensive diffusion,  yet  "  the  ever  deepening  mark  which  it 
is  making  on  the  inner  life  of  the  Church  "  must  not  be 
overlooked.  Hymenasus  and  Philetus  were  of  these 
heretics.  Of  the  latter  no  other  mention  is  made,  the 
former  is  spoken  of  (i  Tim.  i.  20).  Doubtless  Timothy 
knew,  but  we  do  not,  a  reason  for  these  and  these  only 
being  named.  Men  who  "  as  members  of  a  class." 
Concerning  the  truth  .  .  .  The  same  clause  occurs  i 
Tim.  vi.  21  (cf.  i.  6),  except  that  "  faith  "  is  there  used, 
doubtless='*  truth  "  (15).  The  specific  feature  of  their 
error  is  defined  as  the  denial  of  the  resurrection,  say= 
ing  that  the  resurrection  is  past  already,  hath  already 
taken  place.  From  a  very  early  period  the  doctrine  of 
the  bodily  resurrection  (John  v.  28  f.  ;  i  Cor.  xv.  53  f. ; 
I   Thess.    iv.    13-18),  was    a    stumblingblock   to    many. 

1  vofiyv  e^ei. 


148  SECOND  EPISTLE  TO  TIMOTHY.  [11.  14-26. 

With  a  morbid  idealism,  or  the  false  dualism  which  holds 
the  material  body  intrinsically  evil,  men  affixed  a  spirit- 
ual meaning  to  death  and  resurrection,  "  allegorized  away 
the  doctrine  and  turned  all  into  figure  and  metaphor," 
referring  the  resurrection  to  the  new  life  of  fellowship  in 
Christ.  This  precious  truth  (Rom.  vi.  35  ;  Eph.  ii.  i,  6; 
Col.  ii.  12),  a  striking  analogy  to  the  bodily  resurrection, 
the  false  teachers  pervert  into  a  denial  of  it,  and  over= 
throw  the  faith  of  some,  as  they  did  with  their  logo- 
machy (15;  Tit.  i.  11).  As  this  heresy,  that  the  resur- 
rection has  already  taken  place,  is  still  extant,  men  should 
be  warned  of  its  disastrous  results,  and  the  Church  must 
ever  firmly  hold  and  preach  the  certainty  of  a  future  res- 
urrection as  an  integral  part  of  the  Christian  faith  (Acts 
xxiv.  15).  Howbeit^  the  firm  .  .  .  standeth.  The  over- 
throw of  faith  experienced  by  some  suggests  by  way  of 
contrast  the  figure  of  a  foundation  which  cannot  be  over- 
thrown. The  unsettling  action  of  the  errorists  may  over- 
turn the  faith  of  some  originally  resting  on  it,  but  the 
foundation  itself,  God's  foundation,  that  laid  by  Him,^ 
standeth,^  solid,  firm,  immovable.  Whatever  else  may 
totter  or  perish,  against  that  which  God  has  founded  the 
gates  of  hell  shall  not  prevail  (Matt.  xvi.  18).  A  variety 
of  interpretations  has  been  given  to  "foundation."  As 
the  "foundation"  becomes  in  20  a  great  house,  it  un- 
doubtedly^the  Church  (i  Tim.  iii.  15).  It  is  designated 
by  its  "foundation"  (Bib.  Comm.),  "  because  the  antith- 
esis is  to  the  baseless  fabrics  of  heresy."  Ellic.  :  "  To 
mark  it  as  a  foundation  placed  in  the  world  on  which  the 
whole  future  building  rests  " — the  Church's  development 
and  perfection  are  gradual — "  and  to  convey  the   idea  of 

1  ^EtTo/ involves  an    "apposition  to  a  preceding  clause,  and  meets  a  pos- 
sible objection."  ^  Gen.  of  origin. 
8  aTEptoc;  and  tan/Ktv  verst(s  avarfjETTovoi,  iH. 


11.  14-26.]  CHAPTER  II.  I4fj 

its  firmness,  strength  and  solidity."  With  its  foundation 
secure  the  Church  abides,  whatever  the  efforts  to  shake  the 
fabric,  whatever  the  fate  of  some  of  its  misguided  mem- 
bers. Having  (seeing  it  hath)  this  seal.  The  proof  of  the 
immovable  security  of  the  Church  may  be  read  upon  its 
seal.  The  inscription  wont  to  be  placed  on  door-posts 
and  foundation  stones  (Zech.  iii.  9;  Rev.  xxi.  14;  cf. 
Deut.  vi.  9  ;  xi.  20)  is  referred  to,  as  engraved  on  the 
seal,  the  guarantee  of  its  binding,  inviolable  character. 
There  stands  out  boldly  on  the  corner-stone  the  legend, 
"  whereby  the  peculiarity  of  the  house  of  God  built  there- 
upon is  expressed,  and  also  security  for  its  imperishable 
continuance  is  given "  (V.  O.).  The  Lord  ....  his, 
doubtless  an  allusion  to  Num.  xvi.  5,  though  it  is  also 
"  a  reminiscence  of  the  word  of  the  good  shepherd  " 
(John  x.  14,  27  ;  cf.  Matt.  vii.  22,  23).  Knoweth  implies 
a  living  causal  relation  (Gal.  iv.  9 ;  Ps.  i.  6),  their  security 
within  the  fold.  Beng.  :  "  He  knows  his  own  in  love, 
nor  ceases  to  know  them,  but  always  preserves  them  as 
His,"  "  a  word  of  comfort  for  the  believers  exposed  to 
the  destructive  influence  of  the  heretics."  The  reverse 
side  of  the  seal  bears  an  inscription  of  warning :  Let 
everyone  .  .  ,  The  indestructible  firmness  of  the  Church 
of  God  is  perfectly  secured  by  two  distinctive  marks 
stamped  upon  every  lively  stone  (i  Pet.  iii.  5),  upon  every 
member  :  the  security  and  hope  of  the  believers,  on  the 
one  hand,  their  duty  and  responsibility,  on  the  other. 
And  the  two  bear  to  each  other  a  vital  relation. 
Man's  obedience  is  the  correlate  and  the  fruit  of  God's 
grace.  Christ  takes  care  of  His  own,  none  can  pluck 
them  out  of  His  hand,  but  they  must  desist  from  sin. 
This  sentence  may  be  taken  from  Num.  xvi.  26  or  Is. 
Hi.  11;  it  is  an  idea  pervading  the  whole  Scriptures. 
Nameth  the   name  of   may="  call  on   the   Lord"  (22); 


150  SECOND  EPISTLE  TO  TIMOTHY.  [11.  14-26. 

better,  those  who  confess  His  name  as  that  of  their  Lord 
and  their  God  (i  Cor.  xii.  3  ;  Acts  xix.  13).  Let  every 
one  who  responds  to  God's  salvific  knowing  of  him,  and 
who  in  turn  puts  his  trust  in  the  blessed  name  of  the  one 
who  thus  knows  him,  depart  from  unrighteousness,  the 
end  and  aim  of  the  Lord's  knowing  him.  V.  O.  :  "  The 
invocation  of  His  name  is  completely  inseparable  from  a 
renunciation  of  unrighteousness  "  (Tit.  iii.  8).  He  adds  : 
"A  building  which  demands  holiness  carries  within  itself 
no  ground  of  dissolution  and  overthrow."  Unrighteous= 
ness=(HUTH.) :  "  The  sum  total  of  everything  opposed 
to  God,  including  heresy."  While  only  those  whom 
"  the  Lord  knoweth  "  and  who  "  depart  from  unrighteous- 
ness" constitute  in  reality  the  communion  of  saints, 
while  only  those  who  have  the  seal  of  grace  and  holiness 
are  "  lively  stones "  in  the  temple,  yet  ^  (now)  in 
a  great  house  like  the  Church  there  are  not  only 
vessels  of  different  material,  varying  from  gold  to 
earthen  ware,  but  also  designed  for  different  ends, 
some  unto  honour,  and  some  unto  dishonour.  The  ves- 
sels of  God's  house  differ  in  quality  and  serviceableness. 
Ellic.  :  "  Li  19  the  Church  is  regarded  more  as  an 
invisible,  in  this  verse  more  as  a  visible  community,  the 
former  its  essential  character,  the  other  its  outward 
aspect."  The  classification  presented  by  the  metaphors 
is  not  to  draw  a  distinction  between  "  the  members  of 
rich  gifts  and  spiritual  attainments  and  members  whose 
gifts  are  few  and  inferior" — the  latter  are  not  vessels  foi" 
"dishonor,"  but  the  distinction  between  genuine  and  spur- 
ious members,  those  faithful  and  those  Christians  in  name 
only,  the  former  consisting  of  precious  and  durable 
material  proof  against   fire,  the  latter  of  base  material, 

1  (5f,  antithetic   to  meet  the  tacit  objection  that  there  may  be  evil  in  the 
Church. 


II.  14-26.]  CHAPTER  II.  151 

fragile  and  yielding  to  fire.  WiES. :  "  Each  class,  how- 
ever, contains  degrees  within  itself  "  (Matt,  xiii.  24,  30, 
47).  With  a  structure  so  vast  as  the  Church,  it  cannot 
be  otherwise.  "  Evil  and  imperfection  are  mingled 
with  the  good,"  the  enemies  of  the  Gospel  are  within 
its  own  household.  God  so  wills  it.  The  distinction 
appears  more  clearly  from  the  different  ends  subserved 
by  the  vessels  respectively  :  Some  unto  honour  and  [but] 
some  unto  dishonour,  some  for  honorable  purposes,  occa- 
sions of  state,  some  for  trivial,  contemptible  uses.  The 
honor  or  shame  does  not  attach  to  the  house,  nor  to  the 
owner  of  the  vessels,  but  to  the  vessels  themselves.  In 
the  various  uses  made  of  them  they  are  qualitatively 
characterized  by  the  terms  of  "  honor  "  or  "  dishonor." 
Evil  men,  whose  life  and  teaching  oppose  the  Gospel,  have 
a  place  in  the  great  house,  but  what  a  place  !  If  a  man 
therefore  .  .  . — "  encouraging^  and  consolatory  exhorta- 
tion, not  without  special  reference  to  Timothy  " — purge  ^ 
himself  from  these.  Beng.  :  "  By  purging  himself,  go 
forth  from  these  vessels  unto  dishonor."  The  utmost 
freedom  of  power  to  depart  is  implied.  Even  though 
unsound  and  impure  men  are  outwardly  connected  with 
the  Church,  Timothy  can  withdraw  from  their  fellowship, 
"  abstain  from  the  evils  of  faith  and  practice  by  which 
they  are  defiled  "  (i  Tim.  vi.  5  ;  Is.  lii.  1 1  ;  2  Cor.  vi.  17), 
and  thus  a  man,  any  man,  may  become  »  vessel  unto 
honour,  an  ornament  of  the  house  of  God  (Tit.  ii.  10).  Not 
communion  with  errorists,  but  separation  from  them  be- 
comes our  duty  and  this  inward  separation  (cf.  19),  is 
tantamount  to  the  purification  which  is  "  the  first  requisite 
if  one  would  reach  the  high  ideal  of  the  Christian  life  set 
forth  in  the  words  that  follow."  Sanctified,  belonging  to 
the  Lord  and  entirely  devoted  to  Him.  The  nature  of 
1  EKKadaiptiv,  I  Cor.  v.  7,  an  intensive  form  of  Kadaipeiv. 


152  SECOND  EPISTLE  TO  TIMOTHY.  [11.  14-26. 

such  a  vessel  is  further  described  as  meet^  for  the 
master's  use,  fitted  directly  for  the  service  of  the  master 
of  the  house,  i.  e.  God  (i  Tim.  iii.  15),  and  being  so  fitted, 
the  vessel  becomes  in  the  master's  hand  prepared  ^  unto 
every  good  work  (Eph,  ii.  10),  "  for  every  kind  of  useful 
service  "  (iii.  17;  Tit.  i.  16)).  Beng.  notes  two  pairs  in 
the  four  clauses  beginning  with  "unto  honor."  "The 
first  is  explained  by  the  second,  the  third  by  the  fourth." 
But  2  flee  .  .  .  Ellic.  :  "  The  previous  indirect  exhorta- 
tion is  now  continued  in  a  direct  form  both  negatively 
and  positively."  He  must  also  free  himself  from  corrup- 
tion within.  Self-purgation  must  include  flight  from 
youthful  lusts,  the  appetites  and  passions  which  char- 
acterize and  imperil  youth  and  which  are  not  extinct  in 
middle  life  (i  Tim.  iv.  12).  Deliverance  from  these  lusts 
so  hurtful  to  purity  of  heart  is  not  found  in  dalliance 
with  them,  or  by  their  gratification,  but  in  flight.  A 
positive  devotion  to  the  Christian  virtues  must,  however, 
correspond  with  the  denial  of  vices.  Hence  and  follow 
after=(i  Tim.  vi.  11),  which  adds  "godliness"  before 
faith  and  substitutes  for  peace  "  patience  and  meekness," 
which  are  virtually  its  equivalent  (Rom.  ix.  30  f. ;  i  Thess. 
v,  15).  Righteousness  may  be  put  first  versus  "  unright- 
eousness "  (19).  With  them  .  .  .  the  Lord  (19),  is  joined 
with  "  peace,"  a  blessed  virtue  to  be  cultivated  especially 
with  those  who  confess  and  worship  Christ  (Acts  ii.  21  ; 
ix.  14;  Rom.  x.  12;  I  Cor.  i.  2) — "a  genuine  Christian 
catholicity."  Against  some  he  must  take  a  decisive 
stand,  "purge  himself  from  these,"  "  so  much  the  more 
shall  he  attach  himself  towards  others,  with  whom  he  feels 
united  in  the  great  cause  "  (V.  O.).     Out  of  a  pure  heart, 

1  £vxpv<^Tov,  "good  for  using,"  iv.  11 ;  Philem.  11. 
^  hg  referring  to  the  ultimate  end  contemplated. 
*  6e  youthful  lusts  are  contrasted  with  "  ready  for  every  good  work." 


ir.  14-26.]  CHAPTER  II.  153 

a  limiting  clause.  We  can  only  keep  peace,  "  inner  fellow- 
ship and  concord,"  with  those  who  call  on  the  Lord  out 
of  a  pure  heart,  a  heart  free  from  the  lusts  warned  against 
and  throbbing  with  righteousness,  faith,  love  and  peace. 
This  was  wanting  to  the  heretics  (i.  5).  Hence  Timothy 
is  once  more  warned  against  [the]  foolish  and  ignorant 
questionings  with  which  they  are  occupied  (i  Tim.  vi.  4; 
Tit.  iii.  9).  Pursue  the  Christian  virtues  but  refuse,^ 
avoid,  steer  clear  of,  the  silly,  insipid,  abstruse  specula- 
tions, knowing,  as  you  do,  that  they  gender  strifes,^ 
contentions  (i  Tim.  vi.  4  ;  Tit.  iii.  9)  versus  "  the  love 
and  peace  "  which  you  are  to  cultivate.  Strife  is  no  part 
of  the  work  of  the  Lord's  servant,  here  as  often  one 
charged  with  the  preaching  of  the  Gospel.  The  servant 
of  the  Prince  of  Peace  must  not  strive,^  engage  in  con- 
tentions, be  a  bitter  controversialist.  Such  conduct  is 
irreconcilable  with  his  calling.  While  the  truth  often 
needs  to  be  defended,  there  is  no  room  nor  excuse 
for  silly  wranglings  "  which  furnish  material  for 
jangling  and  quarrelling."  The  Lord  whose  ser- 
vants we  are  refused  to  be  drawn  into  the  quibbles  of 
the  Scribes,  yet  he  withstood  and  confuted  their  false 
doctrines.  Like  His  master  the  servant  must  be  gentle, 
mild,  amiable,  toward  all  with  whom  he  comes  in  contact, 
'•addressing  them  in  a  friendly  manner,"  not  with  a  con- 
tentious bearing  or  with  words  of  strife  ;  apt  to  teach 
(i  Tim.  iii.  2),  willing  as  well  as  able  to  teach,  more  ready 
to  teach  than  to  quarrel;  forbearing,  not  only  patient  of 
wrong,  but  the  opposite  of  irritable  in  teaching.  Lifinite 
patience  and  assiduity  are  the  conditions  of  successful 
teaching  (iv.  2).     "  Gentleness  "  is  to  be  exhibited  toward 

1  napucTov,  i  Tim.  iv.  7  ;  v.  11. 

^  /xdxai  James  iv.  i  :=7r6?.ejj.ai  versus  eipi'/vri  22. 

8  fidxeoffcu,  fiaxui',  23. 


154  SECOND  EPISTLE  TO   TIMOTHY.  [ii.  14-26. 

all,  meekness  (Gal.  v.  23  ;  Epli.  iv.  2),  especially  in  cor- 
recting ^  them  that  oppose  themselves.  Where  one  is 
most  liable  to  be  arrogant  or  imperious  in  the  face  of 
those  who  resist  and  contend  against  him  when  correct- 
ing them,  Timothy  is  to  show  a  forbearing  temper. 
Those  that  oppose,  probably  all  who  oppose  the  word  or 
work  of  the  Lord's  servant  ;  those  who  are  fond  of  con- 
troversies, or  have  different  opinions  ;  V.  O.  :  "  The  false 
teachers  who,  principally  and  diametrically,  resisted  the 
pure  doctrine  of  the  Apostle,  together,  perhaps,  with  such 
members  of  the  congregation  as  were  led  away  through 
them."  The  definite,  wilful,  recusant  heretic  was  to  be 
abandoned  (Tit.  iii.  10),  while  others  who  were  unsound 
in  the  faith  were  to  be  sharply  reproved  (Tit.  i.  9,  13),  but 
the  reproof  must  be  administered  with  placid  long-suffer- 
ing. Its  ultimate  purpose,  ever  to  be  borne  in  mind  as  a 
motive  to  the  utmost  patience,  is  the  conviction  of  "  them 
that  oppose  themselves  "  if  peradventure  Qod,^  in  the 
hope  that  some  time  or  other  God's  grace — Beng: 
"This  does  not  belong  to  human  power" — may  work  in 
them  the  conviction  of  their  error,  repentance,  a  change 
of  mind  (Acts  v.  31  ;  xi.  18).  Error  like  any  other  form 
of  "unrighteousness"  (19)  requires  to  be  repented  of. 
Unto  the  knowledge  3  [acknowledgment]  .  .  .  Repent- 
ance, a  radical  change  of  thought,  is  a  necessary  pre- 
requisite, leading  up  to  the  attainment  and  acknowledg- 
ment of  the  truth.  The  Gospel  is  the  truth  par  excellence 
(John  i.  17;  xiv.  6).  Thus  by  a  kindly,  patient  manner 
the  instrument  of  correction  becomes  the  means  of  repent- 
ance.   The  import  of  such  repentance  appears  from  its  con- 

1 7ratc5ei)«t',  iii.  16;  Tit.  ii.   12;  i  Tim.  i.  20;  Heb.  xii.  5  ff.  disciplining, 
training. 

2  "  Ob  nicht  etwa." 

3  eniyvuffi^,  full  and  thorough  controlling  knowledge,  Erkenntniss. 


II.  14-26.]  CHAPTER  11.  l^^ 

sequences  :  and  they  may  recover  themselves,  or  "  and 

so  they,"  etc.,  depending  on  "  if  peradventure."  Through 
the  change  wrought  in  them  by  the  Spirit,  they  are 
enabled  to  recover  themselves,  to  wake  up  as  from  a 
drunken  debauch.  HuTll. :  "  The  error  into  which  they 
had  fallen  is  to  be  compared  with  the  intoxication  which 
beclouds  men's  wits."  The  verb  translated  "  recover 
themselves  "=to  be  restored  to  one's  senses.  The  idea  of 
deliverance  is  supphed,  for  in  a  debauch  one  lies  captive. 
With  the  awakening  from  the  stupor  comes  the  ability  to 
recover  himself  out  of  the  snare  of  the  devil  (i  Tim. 
iii.  7).  V.  O. :  "The  devil  is  represented  as  an  author  of 
evil ;  by  his  enticements  are  the  false  teachers  not  only 
led  captive,  but  also  delivered  over  into  slumber."  Hav= 
ing  been  taken  captive  [captured  alive]  by  the  Lord's 
servant  [Him]  unto  the  will  of  God  [His  will]  ;  A.  V. : 
"  Who  are  taken  captive  by  Him  at  His  will,"  Dou. : 
"  By  whom  they  are  held  captives  at  His  will."  It  is  un- 
certain whether  the  captor  is  "  the  devil "  laying  his 
"  snare,"  or  the  servant  of  the  Lord  bringing  one  unto 
repentance  and  recovery  from  the  snare.  There  is 
doubt,  also,  whether  "  Him  "  and  "  His  "  [A.  V.]  refer 
to  the  same  subject  or  different  ones.  Either  rendering 
accords  with  the  truth.  Through  their  repentance  they 
were  rescued  alive  (Luke  v.  10,  2  ;  2  Cor.  x.  5),  reclaimed 
from  Satan's  snare.  If  Satan  be  the  captor  here  the  last 
clause  admits  of  two  renderings.  He  may  have  led 
captive  the  false  teachers  according  to  ("unto")  the 
will  of  God,  captured  them  so  long  as  God  wills,  or  He 
captured  them  at  his  pleasure,  readily  ;  they  fell  into 
His  hands  an  easy  prey.  "  Will  "  appears  emphatic  and 
thus  favors  the  last  rendering. 


CHAPTER  III. 

1-9.  But  know  this,  that  in  the  last  days  grievous  times  shall  come. 
For  men  shall  be  lovers  of  self,  lovers  of  money,  boastful,  haughty,  railers, 
disobedient  to  parents,  unthankful,  unholy,  without  natural  affection,  im- 
placable, slanderers,  without  self-control,  fierce,  no  lovers  of  good,  traitors, 
head-strong,  puffed  up,  lovers  of  pleasure  rather  than  lovers  of  God;  hold- 
ing a  form  of  godliness,  but  having  denied  the  power  thereof  :  from  these 
also  turn  away.  For  of  these  are  they  that  creep  into  houses,  and  take 
captive  silly  women  laden  with  sins,  led  away  by  divers  lusts,  ever  learning, 
and  never  able  to  come  to  the  knowledge  of  the  truth.  And  like  as  Jannes 
and  Jambres  withstood  Moses,  so  do  these  also  withstand  the  truth ;  men 
corrupted  in  mind,  reprobate  concerning  the  faith.  But  they  shall  proceed 
no  further :  for  their  folly  shall  be  evident  unto  all  men,  as  theirs  also  came 
to  be. 

But  know,  be  assured  of,  ponder.  Bib.  Comm.  solves 
the  connection  by  calling  attention  to  the  shock  given  to 
those  who  had  roseate  expectations  of  Christ's  kingdom, 
by  Paul's  reference  (ii.  19,  20,  26)  to  the  gangrene  of 
heresy,  the  vessels  for  dishonor,  etc.  The  foreshadowing 
of  further  evils  to  come  was,  however,  necessary,  and  so 
Paul  gives  a  dark  prospect  of  evil  times,  evil  men,  evil 
teachers,  whose  presence  may  already  be  traced  in  the 
Church.  In  the  last  days  (i  Tim.  iv,  i),  not  the  Gospel 
epoch,  the  last  divine  dispensation,  but  the  last  period  of 
this  era,  which  will  immediately  precede  the  personal 
parousia  of  the  Lord,  "  a  world-period,  the  germs  of 
which,  nevertheless,  were  then  visible  "  (5,  6).  Present  in 
the  early  days  of  the  Church,  their  power  will  have  a  dread- 
ful development  in  the  closing  period,  when  "the  might 
of  the  wicked  shall  be  fully  revealed  in  order  to  be  com- 
156 


III.  1-9.]  CHAPTER  III.  157 

pletely  overcome  "  (HUTH.)  (2  Pet.  iii.  3  ;  Jude  18  ;  i  Pet. 
i.  5).    When  least  expected  grievous  times  ^  shall  come,  2 

ensue,  set  in,  be  present,  a  perilous  period  to  the  Church, 
lit.  difficult.  Beng.  :  ''  When  it  will  be  difficult  to  dis- 
cover what  should  be  done."  For  men  ...  In  what 
way  Christian  people  will  be  confronted  by  temporal  and 
spiritual  perils  appears  from  the  black  catalogue  of  wicked 
men  described  (2-8).  The  lamentable  falling  away  noted 
before  (i  Tim.  iv.  i)  will  be  coupled  with  frightful  im- 
morality "notwithstanding  the  preservation  of  the  Chris- 
tian name  and  of  Christian  forms  "  (5).  Timothy  is  not 
to  understand  that  for  the  first  time  men  shall  be  what 
Paul  is  about  to  describe,  nor  that  all  shall  be  such,  but 
it  is  argued  from  the  article^  that  the  generality  of  men, 
the  average,  will  be  such,  "  a  greater  number  in  the 
Church  than  ever  formerly  "  (Beng.).  Lovers  of  self, 
making  themselves  "  the  centre  of  their  thinking,  feeling, 
willing  and  doing."  This  root  evil,  the  essence  of  all 
sin,  the  cause  of  all  unrighteousness,  is  properly  men- 
tioned first  (i  Cor.  X.  24).  From  its  prevalence  in  the 
Church  now  the  last  days,  one  would  conclude,  must  be 
imminent.  Lovers  of  money,  first  begotten  of  the  former 
(Luke  xvi.  14).  i  Tim.  vi.  10  shows  this  sin  to  be  a 
second  root  of  evil  (i  Tim.  iii.  3).  Boastful,  haughty 
(Rom.  i.  30).  Bib.  Comm. :  "  Vaunting  their  supposed 
superiority  in  words,  nourishing  the  belief  of  it  in  their 
hearts,"  with  a  strong  mixture  of  contempt  for  others. 
Railers,  "slanderers,"  making  a  dagger  of  the  tongue. 
Used  often  with  special  reference  to  God  (i  Tim.  i.  13),  it 
may  have  that  reference  here.  "  Slanderers  "  occurs  in  3. 
The  contempt  for  one's  fellows  develops  into  insulting 
language  toward  God.      Ellic.  :  "  The  transition  to  the 

1  Kaipoq,  not  simply  "  the  time,  but  t'le  state  of  things  at  the  time." 

2  ivcrijaovTai.,  Gal.  i.  4.  •'  "I  uvOfjuiroi, 


158  SECOND  EPISTLE  TO  TIMOTHY.  [iii.  1-9. 

following  clauses  is  thus  also  very  natural  and  appropriate  ; 
they  alike  reviled  their  heavenly  father,  and  disobeyed 
their  earthly  parents  " — a  sure  symptom  of  grievous  times 
(Rom.  i.  30),  and  the  prolific  source  of  the  sins  mentioned 
next.  Unthankful,  both  for  material  and  spiritual  benefits 
(Luke  vi.  35).  Unholy  (i  Tim.  i.  9),  "to  whom  nothing 
holy  is  holy."  Without  natural  affection  (Rom.  i.  31), 
"  especially  of  the  natural  affection  between  parents  and 
children,"  insensible  to  the  claims  of  nature.  Implacable, 
those  who  will  not  make  a  truce,  as  well  those  who  do 
not  abide  by  one,  covenant-breakers  (Rom.  i.  31).  51an= 
derers,  accusers,  makebates  (i  Tim.  iii.  1 1  ;  Tit.  ii.  3). 
Without  self=control,  incontinent,  not  controlling  their 
passions  (i  Cor.  vii.  5).  Fierce.  Beng.  :  "  At  once  both 
soft  (yielding  as  to  self-indulgence)  and  hard,  untamed, 
savage,''  brutal,^unmerciful  (Rom.  i.  31).  No  lovers 
of  good  versus  Tit.  i.  8.  The  ungodly  are  haters 
of  good  men,  and  of  everything  good  (Rom.  viii. 
7).  Traitors  (Luke  vi.  16;  Acts  vii.  52):  "Men 
with  whom  neither  truthfulness  nor  faith  is  found." 
Ellic.  :  "  Betrayers  most  probably^  of  their  Christian 
brethren."  Headstrong,  rash,  headlong  in  action, 
foolhardy  (Acts  xix.  36),  acting  not  according  to 
principles,  but  as  moved  by  prejudice  and  passion. 
Puffed  up,  beclouded  with  vanity,  self-deluded  (i  Tim.  iii. 
6 ;  vi.  4).  Lovers  of  pleasure  .  .  .  lovers  of  God,  dev- 
otees to  pleasure  rather  than  devoted  to  God  (i  John.  ii. 
15  ;  Rom.  xvi.  18  ;  Phil.  iii.  18).  It  is  dreadful  for  men 
to  love  any  creature  more  than  the  Creator,  but  worst  of 
all  is  the  love  of  pleasure  in  preference  to  the  love  of  God, 
the  spring  of  every  joy.  Beng.  :  "  Pleasure  destroys  the 
love  and  sense  of  God."  The  state  of  society  fore- 
shadowed to  exist  in  the  last  days  of  the  Church  is  well 

1  ^La^oXoi.  "  aKfMTdr  7vrsiis  h/Kpari/q,  Tit.  i.  8. 


III.  1-9.]  CHAPTER  III.  159 

nigh  as  dark  and  revolting  as  that  in  the  lowest  stages  of 
paganism  (Rom.  i.  29  ff.).  With  the  progress  of  civiliza- 
tion the  fierceness  and  baseness  of  unregenerate  human 
nature  reach  lower  and  lower  depths,  and  there  appears 
"  a  new  heathendom  under  a  Christian  name,"  and  this, 
too,  among  those  holding  a  form  of  godliness,  under 
the  shadow  of  Christianity.  Their  selfishness  and 
wickedness  are  masked  under  a  show  of  piety.  "  A  form 
of  godliness"  (i  Tim.  ii.  9)  signifies  the  appropriate  and 
necessary  outward  form  of  worship,  not  merely  the  ap- 
pearance as  over  against  the  reality,  but  "  the  outward 
appearance,  not  without  some  internal  rudiment  of  god- 
liness "  (Beng.),  contrasted  with  the  essential  inward  and 
pervading  influence.  Those  hypocrites  will  hold  on  to 
the  form  of  godliness  after  having  denied  the  power 
thereof,  rejected  the  power  which  cleanses,  renews  and 
sanctifies  men.  Godliness  has  its  "  form,"  its  means  of 
outward  expression,  and  it  properly  has  a  "  power  "  over 
one's  heart,  but  "  form  "  and  *'  power  "-  do  not  always 
coincide.  The  former  may  remain  after  the  latter  is 
renounced.  From  these  (also)  ^  .  ,  .  (ii.  21).  WiES. 
connects  with  i  :  '"  Know  this' points  to  the  effect  which 
such  knowledge  is  to  produce  on  Timothy,"  withdraw 
from  them,  shun^  them,  ''refuse"  (ii.  23).  HUTH.  : 
"These  things  avoid,"  but  Paul  has  men  in  mind,  a  de- 
praved class  who  are  past  feeling,  with  whom  "  instruction 
in  meekness  "  is  of  no  avail,  and  toward  whom  Paul's  only 
duty  is  to  keep  clear  of  them.  They  must  not  be  identi- 
fied with  the  errorists  (ii.  24-26)  with  whom  they  had  much 
in  common.  This  injunction  does  not  imply  an  expecta- 
tion that  "  the  last  days  "  would  fall  within  the  lifetime 
of  Timothy,  rather  that  Paul  recognized  in  cases  already, 

1  EUic. :  "  nai  specifies  those  particularly  who  are  to  be  avoided." 
^  anoTpirrov,  EKTpeTricHai,  i  Tim.  vi.  20. 


l6o  SECOND  EPISTLE   TO   TIMOTHY.  [iii.  1-9. 

or  soon  to  be,  present,  precursors  and  spiritual  kith  of 
those  prodigies  of  wickedness  whose  fully  develoi)ed 
character  shall  darken  the  last  age  of  the  Church  (i  John 
ii.  18).  Furthermore  this  warning  is  not  designed  only 
for  Timothy  and  his  contemporaries.  For  of  these  are 
they  (of  this  sort),  gives  the  ground  for  the  exhortation 
"  turn  away."  Individuals  of  the  classes  depicted  already 
exist.  From  their  description  Timothy  is  supplied 
with  criteria  by  which  their  forerunners  already  in  the 
Church  can  be  recognized.  For  of  these  are  they  that 
creep  into  houses,  like  serpents.  LUTH. :  "  Slip  into 
houses  here  and  there."  HUTH.  :  "  Press  into,  with 
a  suggestion  of  secrecy."  Their  intrusion  is  covert  and 
furtive  (Jude  4).  WiES.  :  The  false  teachers,  "  since  it  is 
precisely  this  immoral  character,  under  the  outward  show 
of  piety,  which  the  Apostle  specifies  as  their  leading 
characteristic."  By  dissembling  their  real  character  they 
steal  into  homes — in  the  East  where  females  are  rigor- 
ously secluded — and  take  captive  (Luke  xxi.  24  ;  Rom.  vii. 
23  ;  2  Cor.  X.  5),  subject  to  their  seductive  power,  bind  to 
themselves  with  body  and  soul,  silly  women.  The  Greek 
is  a  diminutive,  designating  a  measurably  contemptible 
class  of  females,  indicative  of  their  weakness  and 
the  ease  with  which  they  are  led  astray "  (V.  O.). 
Founders  of  heresies  and  revolutionary  agitators  are 
wont  to  have  women  among  their  first  facile  victims,  fit 
instruments  to  further  their  designs.  These  women  have 
three  closely  related  characteristics.  They  arc  laden  (up- 
heaped)  with  sins  (Rom.  xii.  20),  and  therefore  readily 
lend  their  ear  to  those  who  deceive  them  with  promises 
of  deliverance.  Those  borne  down  by  the  weight  of 
their  sins  are  peculiarly  susceptible  to  soul-destroying 
error.  Led  away  by  divers  lusts  "  of  the  mind  and  of 
the  flesh  "  (iv.  3),  combined  with  the  burden  of  their  overt 


HI.  1-9.J  CHAPTER  III.  161 

sins  (Rom.  viii.  14  ;  Gal.  v.  18).  HUTII.  :  "  Their  internal 
motive  and  spring  of  action  are  their  manifold  lusts." 
Ever  learning  and  never  ...  "A  fine  irony  rendering 
conspicuous  the  Apostle's  hatred  of  this  sham  holy  life." 
With  conscience  laboring  under  a  load  of  guilt,  and  at 
the  same  time  sensual  passions  finding  the  means  and 
excuse  of  their  gratification  in  their  seducers  who  pose  as 
their  spiritual  guides,  though  they  be  ever  learning — iin- 
pelled  not  by  a  love  of  truth,  or  by  true  repentance,  but 
by  a  morbid  desire  for  entertainment  or  novelty — they 
are  never  able  to  come  to  a  knowledge  of  the  truth,  the 
full  saving  acknowledgment  of  the  truth  (ii.  25  ;  i  Tim. 
ii.  3).  (Cf.  John  vii.  17.)  Ellic.  :  "In  their  better 
moments  they  might  endeavor  to  attain  to  it,  but  they 
never  succeed."  They  cannot  while  in  these  toils.  All 
the  more  easily  are  they  the  prey  of  deceivers.  And  like 
as  Jannes  and  Jambres.  These  selfish  and  depraved  her- 
etics who  for  their  wicked  ends  wear  the  garb  of  holiness, 
are  of  a  kind  with  those  heathen  magicians  "  who  tried 
their  arts  over  against  the  miracles  of  Moses,  and  thereby 
held  Pharaoh  back  from  faith  in  the  word,  and  from  obe- 
dience of  the  command  of  God  "  (V.  O.).  According  to 
a  widely-diffused  tradition,  the  above  were  the  names  of 
the  principal  magicians  at  the  Egyptian  court  (Exod. 
vii.  11).  Both  are  mentioned  by  heathen  writers.  De- 
spite their  form  of  godliness,  which  bespeaks  the  love  of 
truth,  these  deceivers  are  withstanding  the  truth,  thus 
following  the  course  and  perhaps  imitating  the  arts  of  those 
famous  pagan  sorcerers.  Like  these  they  are  also  cor= 
rupted  "  intellectually  and  morally,"  in  mind,  the  medium 
of  communication  with  the  Holy  Spirit  of  God  is  polluted. 
A  "corrupted"  mind  is  always  blind  and  hostile  to  the 
truth,  and  therefore  bent  on  destruction.  Reprobate 
concerning  the  faith,  not  in  a  condition  to  stand  its  tests 
1 1 


1 62  SECOND  EPISTLE  TO  TIMOTHY.  [in.  10-17. 

(ii.  15  ;  Tit.  i.  16  ;  Rom.  i.  28),  the  natural  result  of  their 
inward  moral  corruption.  But  they,  "  a  word  of  comfort," 
"  contrasting  the  opposition  and  its  ultimate  results." 
Shall  proceed  no  further.  Calv.  :  "  Confidence  in  vic- 
tory animates  Timothy  for  the  contest."  This  is  no 
contradiction  of  the  warning  (ii.  16  f.),  nor  of  the  proph- 
ecy in  13.  It  is  not  denied  that  error  will  advance,  ex- 
tensively as  well  as  intensively,  but  it  has  its  limits.  Its 
temporary  spread  is  no  prophecy  of  its  real  and  ultimate 
advance.  It  is  to  be  noted  that  Paul  does  not  attribute 
the  demoralization  in  the  last  days  to  the  heretics — these 
wicked  heretics  with  their  hypocrisy  simply  foreshadow 
the  developed  wickedness  of  the  future.  For  their  folly 
shall  .  .  .  tells  why  the  march  of  error  will  be  arrested. 
Its  very  spread  is  the  means  of  its  exposure  and  over- 
throw. The  more  rapid  its  expansion,  the  more  speedy 
its  end.  It  betrays  itself  and  "  dies  among  its  worship- 
pers." Error  is  moral  and  intellectual  folly,"  ^  want  of 
sense  alike  in  the  opinions  and  the  conduct  (6)  of  its 
abettors.  As  theirs  also  came  to  be,  lit.  "  as  also  that 
(folly)  of  those  men,"  whom  the  heretics  are  imitating, 
was  thoroughly  exposed  by  Moses  (Exod.  viii.  18  f.  ; 
ix.  1 1). 

10-17.  But  thou  didst  follow  my  teaching,  conduct,  purpose,  faith,  long- 
suffering,  love,  patience,  persecutions,  sufferings  ;  what  things  befell  me  at 
Antioch,  at  Iconium,  at  Lystra ;  what  persecutions  I  endured:  and  out 
of  them  all  the  Lord  delivered  me.  Yea,  and  all  that  would  live  godly  in 
Christ  Jesus  shall  suffer  persecution.  But  evil  men  and  impostors  shall 
wax  worse  and  worse,  deceiving  and  being  deceived.  But  abide  thou  in 
the  things  which  thou  hast  learned  and  hast  been  assured  of,  knowing  of 
whom  thou  hast  learned  them ;  and  that  from  a  babe  thou  hast  known  the 
sacred  writings  which  are  able  to  make  thee  wise  unto  salvation  through 
faith  which  is  in  Christ  Jesus.  Every  scripture  inspired  of  God  /jalso  profi- 
table for  teaching,  for  reproof,  for  correction,  for  instruction  which  is  in 

1  hvoia,  dementia,  Luke  vi.  11. 


III.  10-17.]  CHAPTER  III.  163 

righteousiies.s  :  that  the  man  of  God  may  be  complete,  furnished  completely 
unto  every  good  work. 

But  thou.  In  bright  contrast  with  the  deceivers  whose 
own  work  is  their  condemnation,  Paul  can  appeal  to 
Timothy  as  to  his  own  course.  From  Paul's  own  ex- 
ample by  which  Timothy  was  first  induced  to  attach  him- 
self to  him,  from  the  miraculous  deliverances  always 
vouchsafed  to  Paul,  from  the  certainty  of  persecution 
befalling  the  godly,  from  the  constant  progress  of  evil 
men  and  impostors,  from  the  high  prerogative  of  a  pious 
education,  and  finally  from  the  power  of  the  inspired 
word,  Timothy  is  to  draw  incitement  and  encouragement 
to  maintain  faithfully  the  truth  which  he  has  so  com- 
pletely acquired.  Didst  follow,^  "  fully  followed  up, 
traced  out  and  known."  Tynd.  :  "  Hast  seen  the  ex- 
perience of."  The  reference  is  not  so  much  to  Timothy's 
companionship  with  Paul,  as  to  his  first  becoming  his 
disciple,  namely,  after  he  had  carefully  followed  up^  the 
persecutions  which  Paul  had  undergone  (Acts  xiii,  50; 
xiv.  5>  19))  a'ld  which  antedated  Timothy's  conversion 
(Acts  xvi.  3),  as  well  as  his  teaching,  conduct,  purpose, 
faith,  etc.  Embracing  his  instruction,  imitating  his  con- 
duct, sympathizing  with  his  purpose,  inspired  by  his 
faith,  witnessing  his  long-suffering,  beholding  his  love, 
amazed  at  his  patience,  sharing  his  persecutions  and 
afiflictions,  Timothy  had  fully  attached  himself  to  Paul, 
and  continued  his  faithful  follower  (i  Tim.  iv.  6).  He 
followed  after  whatever  lay  in  the  path  of  the  Apostle. 
Conduct,  mode  of  life  (Acts  xi.  23) ;  purpose  of  remain, 
ing  true  to  the  Gospel  and  to  his  calling,  from  which 
sprung  his  manner  of  life.  Faith,  in  its  ordinary  signifi- 
cation as  the  ground  of  all  action,  as  shown  by  the  follow- 

1  T:apt]K7ovf>,  as  in  T.uke  i.  3,  "  having  traced  the  course  of,"  etc. 

2  Unless  the  Perf.  form  of  some  MSS.  is  accepted. 


l64  SECOND  EPISTLE  TO  TIMOTHY.  [in.  10-17. 

ing  love.  Long=suffering  ,  .  ,  patience.  HuTH. :  "  The 
former  is  applied  to  one  who  is  not  irritated,  the  latter 
to  one  who  is  not  discouraged  "  (ii.  10;  Tit.  ii.  2).  By 
these  as  guiding  stars  the  course  of  Timothy's  career  had 
been  directed.  V.  O.  :  "  The  mention  of  patience  gives 
occasion  for  a  still  more  definite  communication  respect- 
ing the  circumstances  in  which  this  Christian  virtue  par- 
ticularly served  his  turn  :  "  persecutions,  sufferings — ex- 
panding the  idea  of "  persecutions,"  The  two  are  related 
as  species  and  genus  (2  Cor.  xi.  24-28  ;  Col.  i.  24).  What 
things  [such  as^]  befell  me  at  ...  "  all  sufferings  of  the 
same  nature  as  those  endured  at  Antioch  and  in  Pisidia  " 
(Acts  xiii.  50).  At  Iconium,  at  Lystra  (Acts  xiv.  5, 
19).  Why,  of  all  the  cruel  and  bloody  persecutions  in- 
flicted on  Paul,  these  were  singled  out  for  Timothy  is  a 
question  variously  answered — possibly  because  of  their 
severity  (Acts  xiv.  19).  Timothy  being  furthermore  well 
acquainted  there,  they  came  early  to  his  knowledge,  and 
along  with  Paul's  brave  endurance  made  a  profound  impres- 
sion upon  his  mind,  leading  to  his  adoption  by  Paul  as  his 
colleague.  It  is  obvious  from  14  that  Timothy's  earliest 
recollections  of  Christianity  were  called  into  the  fore- 
ground as  a  means  of  powerful  encouragement.  What 
...  I  endured,  such  as,  what  examples  of,  sharp,  deadly. 
HUTH.  makes  the  verb  emphatic,  reminding  Timothy 
"  that  the  persecutions  had  been  borne  undaunted!}-." 
This  serves  as  a  transition  to  the  glorious  rescue  out  of 
them  all  by  divine  interposition.  Great  as  they  were, 
perilous  to  soul  and  body,  yet  God  vouchsafed  him  a 
mighty  deliverance  out  of  them  all  (iv.  17;  Ps.  xxxiv. 
17).  His  rescue  in  every  instance,  like  his  sufferings, 
was  presented  to  Timothy  as  an  impressive  appeal  to 
endure  fiery  trials  for  Christ's  sake.  To  this  is  added  as 
1  olo^,  "shows  the  vveightiness  of  the  matter  in  hand,"  otovf  Suj-j^ovg. 


III.  10-17.]  CHAPTER  III.  165 

a  further  incitement  to  willing  endurance,  the  sweeping 
observation,  yea,  and  all  .  .  .  Chrvs.  :  "  Be  not  dis- 
turbed, .  .  .  such  is  the  nature  of  the  service."  Such 
persecutions  are  not  exceptional,  they  are  the  inevitable 
lot  of  all  that  would  livei  godly,  that  in  spite  of  all  oppo- 
sition are  minded  to.  Unless  you  deny  your  calling  and 
abjure  the  faith  altogether,  you  can  expect  nothing  else 
than  to  pass  into  glory  through  suffering.  The  full 
import  of  this  is  not  found  in  "the  then  existing  situa- 
tion "  which  threatened  outward  persecution  to  all 
Christians.  In  Christ  Jesus,  in  life-union  with  Him. 
Beng.  :  "  There  is  no  godliness  out  of  Christ  Jesus," 
This  world  is  no  friend  to  grace,  but  its  enmity  is  ever 
provoked  by  the  contrast  of  piety  be  it  never  so  sweet 
and  attractive,  and  by  the  testimony  thus  borne  against 
its  sins  (John  xv.  19;  xvi.  33;  Matt.  v.  1 1  ;  x.  22-38;  i 
Thess.  iii.  3).  But  evil  men  and  impostors  7rrjr;/.9  those 
who  are  resolved  to  live  godly.  The  subject  reverts 
to  the  description  of  the  heretics  (9).  Paul  does  not 
mean  to  draw  a  contrast  between  suffering  for  holiness' 
sake  and  unimpeded  progress  in  wickedness.  Rather 
would  he  "  remove  from  Timothy  the  possible  miscon- 
ception that  he  would  be  able  to  disarm  wholly  the 
enemies  of  the  truth  by  a  godly  walk  and  endurance." 
"  Impostors,"^  not  a  species  of  "  evil  men  "  but  a  more 
specific  appellation  of  those  false  teachers  who  in  8  are 
compared  to  the  Egyptian  sorcerers.  Wax  worse  and 
worse,  not  a  contradiction  to  9.  Here  the  intensive 
progress  is  meant,  there  the  extensive,  here  the  advance 
to  greater  wickedness,  there  the  increasing  extent  of  its 
influence.     The  effect  of  error  on  the  individual   subject 

'  dt'hwTtq,  the  governing  determination. 

'^  )<)riTtx,   enchanters,  those    using   magic   arts,=/^«;'",    Acts  xiii.  6,     8  ; 
viii.  9.     It  is  not  certain  that  the  heretics  employed  sorcery. 


l66  SECOND  EPISTLE  TO  TIMOTHY.  [in.  1&-17. 

does  undoubtedly  proceed  from  one  stage  to  another. 
How,  is  obvious  from  the  last  clause,  deceiving  and 
being  deceived.  The  two  go  hand  in  hand.  Those 
leading  others  astray  are  themselves  led  astray,  the  blind 
leading  the  blind.  Men  leading  others  into  error  cannot 
possibly  themselves  remain  in  the  right.  The  very 
essence  of  error  is  deception.  But  abide  thou,i  in  com- 
plimentary contrast  with  the  deceivers.  While  others 
plunge  ever  into  deeper  depths  of  error,  do  thou  stay, 
stand  fast  in  the  things  which  thou  hast  learned,  "  in  the 
way  already  struck  upon."  Hast  learned  (x.  15  ;  ii.  2), 
and  hast  been  assured  of,  convinced  for  certain — ampli- 
fication and  emphasis  of  the  former.  Timothy  was  con- 
vinced of  the  truth  of  what  he  learned.  V.  O. :  "  With- 
out this  subjective  conviction  of  the  heart,  it  would  not 
have  been  possible  for  him  amid  so  many  persecutions  to 
hold  out  in  the  things  he  had  learned."  This  is  moment- 
ous advice  to  all  teachers — to  stand  by  their  convictions, 
whatever  their  temptation  respecting  novelties,  alleged 
discoveries,  advanced  thought  and  so  forth.  Knowing  2 
(as  thou  dost)  of  whom,  "  not  from  an  unknown  and  sus- 
picious quarter,  but  from  a  quarter  which  deserves  thy 
highest  confidence."  Paul  claimed  infallibility  for  his 
teachings.  A  touch  of  the  heart  may  also  be  intended 
by  this  reminder  of  his  teacher,  especially  if  "  whom  "  is 
plural,  including  not  only  his  spiritual  father  with  whom 
he  was  so  long  and  so  intimately  associated,  but  also  his 
mother  and  grandmother  who  from  infancy  had  taught 
him  not  only  the  sacred  writings,  but  also  the  Gospel 
(Acts  xvi.  3).  The  fact  that  from  earliest  childhood  he 
had  been  under  the  power  of  divine  truth  (i.  5),  and  had 
been  thoroughly  confirmed  in  it  by  an  inspired  Apostle, 

^  /ievt  versus  TT-puKdrrre,  1  Tim.  ii.  15;  Jolin  viii.  31. 

2  eldus  "  usually  denotes  not  only  knowledge  but  also  reflection." 


III.  ia-17.]  CHAPTER  III.  167 

should  prove  a  strong  incentive  to  adhere  faithfully  to 
the  truth.  And  that  from  a  babe.  Timothy  not  only 
had  excellent  teachers,  but  he  was  well  instructed  in  the 
Scriptures  themselves, — the  medium,  the  voice  of  the  Holy 
Spirit — and  that  from  earliest  childhood,  the  age  best 
adapted  for  spiritual  impressions,  "  diffusing  firmness 
throughout  the  whole  life."  At  five,  Jewish  children  be- 
gan to  read  the  law.  Sacred  writings  [Scriptures  ^J  :  the 
O.  T.  containing  the  especial  revelation  of  God  to  His 
chosen  people,  wliich  are  able  .  .  .  unto  salvation. 
Beng.  recognizes  here  the  "  sufficiency  and  perfection  of 
the  Scriptures."  This  is  their  enduring  property,  "  the 
power  to  make  wise,  to  make  so  wise  that  one  becomes 
actually,  for  one's  self,  a  partaker  of  salvation  "  (V,  O.). 
They  impart  true  wisdom  (Ps,  xviii.  8  ;  civ.  22  ;  cxviii. 
98).  Even  the  O.  T.  has  this  unique  power,  to  make  one 
wise  unto  salvation,  under  the  limitation,  however, 
through  faith  which  is  in  Christ  Jesus  (i  Tim.  iii.  13). 
Without  faith  neither  wisdom  nor  salvation  is  possible, 
and  this  is  therefore  always  a  subjective  prerequisite  for 
a  right  use  of  the  O.  T.  Not  every  one  who  reads  or 
studies  it  has  salvation,  but  he  who  has  faith  directed 
toward  the  Saviour  it  promises.  V.  O.  speaks  of  the 
Christian's  faith  as  the  torch  which  lights  up  the  dim 
revelations  of  the  O.  T.,  but  it  is  also  true  that  the  O.  T. 
like  the  N.  T.  offers  salvation  through  atonement,  and 
this  atonement  has  its  realization  in  Christ  Jesus  alike  for 
those  w^ho  lived  before  His  advent  and  for  those  born 
after  it.  Note,  that  apart  from  "  faith  in  Christ  "  the 
Scriptures  have  no  saving  power  ;  and,  that  the  fruit  they 
bear  is  the  best  evidence  of  their  divine  origin. 

That  fruit  consists  not  only  in  personal  salvation,  but 

1  ypd/ifiaTa,  only  here  in  N.  T.,  except  John  vii.  15,  where  'hjm  is  wanting. 
Other  passages  useypaip?/,  or  ypa(j>ai ;  Rom.  i-  3,  }pa(j>ai  aytai. 


l68  SECOND  EPISTLE   TO   TIMOTHY.  [iii.  10-17. 

in  other  practical  results.  The  Scriptures  with  their 
marvellous  saving  and  sanctifying  power  (John  xvii.  17), 
subserve  also  the  purposes  of  Timothy's  pastoral  office, 
they  are  serviceable,  profitable  for  teaching,  for  reproof, 
for  correction,  etc.  What  is  sufficient  for  his  own  salva- 
tion answers  also  for  all  the  exigencies  of  the  ministry. 
Every  Scripture  (writing)  ^  inspired  (by)  of  God  .  .  . 
LUTH.,  Doc,  and  Rev.  are  doubtless  correct.  The  con- 
text gives  no  occasion  for  affirming  the  inspiration  of  the 
Scriptures  as  a  whole,  but,  that  being  assumed,  Paul 
directs  attention  to  their  various  practical  applications  in 
pastoral  duty.  Bib.  Comm.  :  "  Scripture  (without  art.) 
=  always  a  passage,  portion,  or  perhaps  book  of  the 
sacred  writings."  Ellic.  holds  that  the  amount  of  ex- 
ternal evidence  (Mss.,  Verss.,  etc.),  for  this  construction, 
coupled  with  the  internal  evidence,  it  seems  impossible 
to  resist,  although  the  inspiration  of  '*  every  separate  por- 
tion of  the  Holy  Books  is  implied."  "  Inspired  "  of  God, 
God-breathed  (2  Pet.  i.  21),  a  term  found  only  here  and 
offering  no  support  for  any  theory  touching  the  mode  of 
inspiration.  The  rendering  of  Cremer — no  mean  author- 
ity— "  God-breathing,"  "  filled  and  overflowing  with  the 
divine  Spirit,"  is  suitable  to  what  follows  and  is  supported 
by  the  observation  of  Beng.  :  "  God  breathed  not  only 
through  the  writers  while  it  was  written,  but  also  whilst 
it  is  being  read,  God  breathing  through  the  Scripture  and 
the  Scripture  breathing  Him."  What  honor,  what  value, 
an  Apostle  attaches  to  the  O.  T.,  in  making  it  not  only  a 
means  of  personal  salvation,  but  a  source  of  authority, 
and  charging  one  who  had  long  received  instructions 
from  his  own  lips  not  to  be  bound  by  him  alone,  but,  in 
every  part  of  his  office,  to  avail  himself  of  Scripture  in- 
spired equally  with  the  Apostle.     Its  use  is  boundless. 

1  ypa^ij  Ot6TrpivaTo^=hi)a  ypdfiaTTa,  i  c. 


III.  10-17.]  CHAPTER  IIL  169 

It  furnLshes  material  for  doctrine,  didactic  instruction, 
the  knowledge  of  the  truth  ;  for  reproof  (iv.  2  ;  i  Tim.  v. 
20;  Tit.  ii.  15),  "convincing  us  of  sin  and  rebuking  us 
on  account  of  sin"  (HuTll.).  Conviction  of  doctrinal 
error  is  included  ;  ^  for  correction,  lit.  placing  right  again, 
"  restoration  of  the  weak  or  erring  to  the  right  way  ;  " 
for  instruction  [discipline]  which  is  in  righteousness 
(ii.  25  ;  Sir.  xviii.  13),  teaching  and  exercising  the  believer 
in  the  duties  which  have  their  proper  sphere  of  action 
"  in  righteousness,"  i.  e.  conformity  to  God's  law  (Eph. 
vi.  4;  I  Tim.  vi.  11).  Ellic.  sums  up  the  uses  of  Script- 
ure thus  :  "  It  teaches  the  ignorant,  rebukes  the  evil  and 
prejudiced,  restores  the  fallen  and  erring,  and  trains  in 
righteousness  all  men  " — an  obvious  climax.  That  the 
man  of  God.  Whether  this  refers  to  Timothy  in  his 
oflice  (i  Tim.  vi.  ii),  or  is  a  general  designation  of  the 
Christian  "  who  by  the  Holy  Spirit  is  born  of  God  and  is 
related  to  God,"  matters  not.  Holy  Scripture  is  univer- 
sall}^  applicable.  A  wonderful  book  !  May  be  complete 
"  in  all  parts  and  proportions,"  the  purpose  for  which 
Scripture  is  intended  (John  xvii.  17).  This  predicate 
which  lit.  =  fitting,  adapted,  "  having  special  aptitude  for 
given  uses,"^  receives  its  full  explanation  in  the  last  clause 
furnished  completely  unto  every  good  work,  thoroughly 
fitted  and  skilled,  fully  equipped  for  all  the  duties  de- 
tailed in  16,  for  any  good  works  whatever. 

1  i:-jrav6p6tjaiv,  "  recalling  a  man  from  wrong  to  riglu." 

■■^  i^lipTLaflivoQ,  dfJTCOC. 


CHAPTER  IV. 

V.  O. :  "  Hastening  to  the  end,  the  Apostle  recapitu- 
lates once  more,  in  few  words,  all  his  previous  admoni- 
tions," enforcing  them  by  the  perverse  propensity  to 
error  and  by  the  imminence  of  his  departure. 

1-8.  I  charge  thee  in  the  sight  of  God,  and  of  Christ  Jesus,  who  shall 
judge  the  quick  and 'the  dead,  and  by  his  appearing  and  his  kingdom; 
preach  the  word ;  be  instant  in  season,  out  of  season  ;  reprove,  rebuke,  ex- 
hort, with  all  long-suffering  and  teaching.  For  the  time  will  come  when 
they  will  not  endure  the  sound  doctrine ;  but,  having  itching  ears,  will  heap 
to  themselves  teachers  after  their  own  lusts ;  and  will  turn  away  their  ears 
from  the  truth,  and  turn  aside  unto  fables.  But  be  thou  sober  in  all  things, 
suffer  hardship,  do  the  work  of  an  evangelist,  fulfil  thy  ministry.  For  I  am 
already  being  offered,  and  the  time  of  my  departure  is  come.  I  have  fought 
the  good  fight,  I  have  finished  the  course,  I  have  kept  the  faith  :  henceforth 
there  is  laid  up  for  me  the  crown  of  righteousness,  which  the  Lord,  the 
righteous  judge,  shall  give  to  me  at  that  day :  and  not  only  to  me,  but  also 
to  all  them  that  have  loved  his  appearing. 

I  charge  thee,  solemnly  adjure  thee.  How  the  interests 
of  the  Church  weighed  on  the  great  heart  of  the  Apostle  ! 
(i  Tim.  V.  21  ;  vi.  13;  cf.  ii.  14).  In  the  sight  of  .  .  . 
Jesus — "  both  as  invisible  witnesses  considered  person- 
ally present " — who  shall  [will  hereafter]  judge  (Acts  x. 
42  ;  I  Pet.  iv.  5).  The  consciousness  of  our  accountability 
is  one  of  the  most  powerful  incitements  to  fervent  and 
steadfast  zeal.  The  quick  and  the  dead,  those  who  will 
be  alive  at  His  coming,  then  suddenly  to  be  changed 
(i  Thess.  iv.  16  f. ;  i  Cor.  xv.  51  f.),  and  those  who  shall 
have  fallen  asleep,  then  to  be  awakened  (John  v.  27-29). 
And  [I  charge  thee]  by  his  appearing  (i  Tim.  vi.  14), 
170 


IV.  1-8.]  CHAPTER  IV.  171 

His  revelation  and  return  in  glory  versus  His  coming  in 
humiliation  ;  and  his  kingdom,  His  reign  of  glory  signal- 
ized by  His  appearance  (i  Tim.  vi.  14,  15).  The  judgment 
before  which  Timothy  is  summoned  will  take  place  amid 
the  tremendous  scenes  of  Christ's  coming  and  enthrone- 
ment, and  the  dread  array  of  all  this  placed  before  his 
mind  by  the  dying  Apostle,  is  calculated  to  add  meas- 
ureless force  to  his  final  charge.  Preach  the  word,  i.  e, 
the  Gospel,  the  whole  of  it  (ii.  9 ;  cf.  8).  The  emphasis  is 
on  the  verb,  which  means  an  open  announcement,  a  loud 
proclamation,  the  foremost  and  greatest  duty  of  one  hav- 
ing charge  of  a  Church.  Be  instant  ...  of  season, 
closely  to  be  joined  with  "  preach  the  word,"  which  is 
more  precisely  defined  by  this.  LuTH. :  "  Persist,  draw 
ne^r  with  the  word,"  press  it  on  men,  be  urgent,  "  at  or- 
dinary and  proper  times  and  beyond  these."  DeW.  : 
"  Whether  the  time  seems  to  thee  seasonable  or  unsea- 
sonable for  it."  Some:  "take  opportunity  or  make  it " 
(Ezek.  ii.  5  ;  cf.  Matt.  vii.  6).  Reprove,  "  includes  blame 
of  everything  blameworthy."  Rebuke,  stronger  than  the 
former:  "blame  with  decided  manifestation  of  dislike" 
(Jude  9).  Exhort.  HUTH.  :  "  This  needs  to  be  joined 
with  blame  in  order  to  cause  edification  ;  blame  by  itself 
embitters,  exhortation  by  itself  is  ineffectual."  For  all 
this  the  Scriptures  are  both  authority  and  armory  (iii.  16). 
With  all  long=suffering  .  .  .'' in  every  exhibition  of  long- 
suffering  and  every  method  of  teaching."  The  observ- 
ance of  a  right  temper  and  manner  is  all-important  (iii. 
10;  ii.  24,  25).  The  true  pastor  must  proceed  not  with 
harshness  or  impatience,  but  \\ith  all  gentleness  and 
sweetness.  For  the  time  will  come  .  .  .  The  dark 
future  when  men  will  not  endure  the  sound  doctrine  is 
a  powerful  consideration  for  urgency  in  preaching  the 
word  while  men  yet  hear,  and  for  fidelity  in  all  pastoral 


172  SECOND  EPISTLE  TO  TIMOTHY.  [iv.  1-8. 

duties  (ii.  16,  17;  iii,  I  ;  I  Tim.  iv.  i,  2).  In  coming  days 
neither  their  hearts  nor  their  ears  will  give  heed  to  "  the 
sound  doctrine  "  (i.  13  ;  i  Tim.  i.  10;  vi.  3  ;  Tit.i.  9;  ii.  1,  2), 
"  the  original  apostolic  doctrine,  founded  upon  the  facts 
of  redemption  and  tending  to  godliness,"  that  which 
stands  opposed  to  the  myths  and  babblings.  Men  will  hold 
pure  saving  doctrine  "intolerable,  because  not  consistent 
with  their  desires."  The  time  seems  to  have  come — in 
great  part,  making  the  exhortation  to  Timothy  a  trumpet- 
blast  to  the  ministers  of  Christ  to-day.  Notice,  that 
Paul  like  his  Lord  gives  no  roseate  views  of  the  Church's 
future.  But,  having  itching  ears,  lit.  according  to  their 
own  itching  ears.  This  may  refer  to  a  desire  to  be  tickled 
with  novelty  or  variety,  a  prurient  eagerness  for  excitement 
or  flattery,  probably  the  desire  of  having  something 
different  from  what  the  sound  doctrine  presents  to  them. 
Heap  to  themselves  teachers.i  A  large  number  and  cease- 
less change  of  teachers  will  gratify  them.  This  con- 
temptible conduct  is  due  to  their  own  lusts,  zrrj-wj-  obedi- 
ence to  the  divine  word  to  which  all  are  bound.  In  lieu  of 
welcoming  divinely  commissioned  teachers  of  truth, 
"  their  own  lusts  "  and  prurient  ears  determine  their 
choice  of  teachers.  "  They  seek  instructors  like  them- 
selves," "  like  people,  like  priest."  Supplied  with  a 
plenty  of  teachers  who  pander  to  their  lusts,  they  turn 
away  from  the  truth,  and  turn  aside  unto  [the]  fables, 
those  of  the  false  teachers  (i  Tim.  i.  4 ;  iv.  7 ;  Tit.  i.  14). 
V.  O.  :  "  Expressions  of  their  own  wisdom,  without 
ground  historically,  untenable  doctrinally,  and  without 
aim  or  uses  practically."  Beng.  :  "  The  ear  of  man  does 
not  brook  teachers  who  are  opposed  to  the  lusts  of  the 
heart,"  and  this   is    the    eternal   punishment   for  turning 


IV.  1-8.]  CHAPTER  IV.  173 

away  from  the  truth,  that  men  become  lost  in  the  whirl- 
pool of  fable  and  fabrication  (2  Pet.  i.  16).  But  be  thou 
(iii.  10),  versus  these  false  teachers  and  their  deluded 
victims,  who  stupefied  by  error  have  sunk  into  its  quick- 
sands, be  thou  sober.  The  idea  of  watchful  is  included, 
versus  the  state  of  spiritual  intoxication  which  marks 
the  devotees  of  error  (iii.  26 ;  i  Cor.  xv.  34  ;  i  Thess.  v. 
6  ;  I  Pet.  iv.  7).  The  utmost  caution  and  clearness  of 
mind  is  required  so  as  to  escape  being  entrapped  by  the 
impending  dangers,  and  to  be  able  to  warn  against  them. 
In  all  things,  all  parts,  all  circumstances.  Suffer  hard= 
ship  (ii.  3,  9  ;  cf.  i.  8).  Work  of  an  evangelist,  "  a  magni- 
ficent term."  Timothy  is  not  to  be  identified  with  the 
evangelists  proper  (Acts  xxi.  28),  who  were  distinct  alike 
from  Apostles  and  from  pastors  and  teachers  (Eph.  iv. 
1 1).  Titus  and  others  were  subordinate  co-workers  with 
the  Apostles,  and  were  evangelists  in  the  same  sense  as 
the  latter  themselves  were.  Hence,  do  thou  pro- 
claim the  Gospel  (2\  the  most  effectual  antidote 
to  false  doctrine.  Fulfil  thy  ministry.  This  included 
more  than  preaching.  LUTH.  :  "Execute"  (Col.  iv.  17; 
Acts  xii.  25\  perform  it  in  the  full  measure  of  its  ef- 
ficiency, in  the  entire  sweep  of  its  activity.  This  final 
twofold  exhortation,  an  expressive  summary  of  the  ex- 
hortations of  both  epistles,  is  tenderly  enforced  by  a 
reference  to  Paul's  own  approaching  end.  For  I,  versus 
"  thou  "  (5),  I  must  go  soon,  you  must  be  all  the  more 
careful.  Am  already  being  offered,  lit.  poured  out  as  a 
drink-offering,  referring  to  the  libation  "  poured  by  the 
Jews  about  the  altar,  and  by  the  heathens  on  the  victim, 
at  the  sacrifice''  (Phil.  ii.  17).  I  recognize  in  my  sore 
afflictions  the  concluding  act  of  the  sacrifice.  The  liba- 
tion of  which  his  imminent  death  reminds  Paul,  almost 
the  last  words   he    ever  dictated,   refer  not  only   to   the 


174  SECOND  EPISTLE  TO  TIMOTHY.  [iv.  i-8. 

completion  of  his  career  as  a  sacrifice  to  the  Gospel,  but 
as  the  drink-offering,  composed  of  a  little  wine  and  oil, 
was  poured  as  a  kind  of  supplement  upon  the  victim  of- 
fered, so  he  connects  his  own  death  with  that  of  the  one 
great  sacrifice  of  his  Lord  (Col.  i.  24).  The  time  of  my 
departure  [dissolution]  is  at  hand,  "  near  at  hand,"  To 
Paul  as  to  Peter  was  vouchsafed  a  premonition  of  the 
nearness  of  death  (2  Pet.  i.  14).  In  this  prospect  the 
martyr  hero  is  alike  conscious  of  his  own  faithfulness, 
and  confident  of  the  heavenly  reward  which  awaits  him. 
I  have  fought  .  .  .  The  order  should  be  reversed  ac- 
cording to  the  Greek,  with  emphasis  on  the  first  terms 
of  each  clause  :  "  The  good  fight  I  have  fought,  the  course 
.  .  .  the  faith  I  have  kept."  Lit.  the  good  contest  I 
have  waged,  the  general  agonistic  metaphor  including  all 
the  contests  in  the  games,  and  here,  as  in  i  Cor.  ix.  25, 
specifically  the  foot-race  (i  Tim,  vi.  12).  What  a  con- 
flict his  career  has  been !  He  now  stands  at  its  goal, 
the  struggle  is  all  but  over,  the  race  of  his  life  and  of  his 
ministry.  (Cf.  Acts  xx.  24).  Bib.  Comm.  :  "  Observe  the 
harmony  between  his  hopes  there  and  their  fulfilment 
here."  The  faith  1  .  .  .  the  real  thing  now  without  a 
figure,  probably  not  so  much  his  subjective  faith,  as  the 
faith  entrusted  to  him  by  his  Lord  (i.  14).  In  the  im- 
mediate prospect  of  the  judgment-seat,  in  a  dying 
retrospect  of  his  career,  Paul  can  af^rm  that  he  has 
never  surrendered,  never  compromised  an  iota  of  the 
faith  (i  Tim,  i.  1 1  ;  vi.  20).  What  he  kept  to  the  end  it 
devolves  on  Timothy  and  upon  all  believers  to  do  likewise. 
Henceforth,  or  "  as  to  the  rest,"  nothing  remains  but  the 
awarding  of  the  prize  which  is  laid  up,  set  aside 
and  kept  ready  for  me  (Col,  i,  5  ;  i  Pet,  i,  4 ;  Matt.  vi. 
20).  To  him  the  bitterness  of  death  is  past,  the  next 
act  is  to  take  the  crown — the  prize  borne  off  by  the  victor 


IV.  1-8.]  CHAPTER  IV.  175 

in  the  race  (7)— of  righteousness,  generally  viewed  as= 
virtue,  right  conduct,  conformity  to  the  law  of  God  (ii. 
22  ;  iii.  16).  The  end  and  aim  and  substance  of  Chris- 
tianity is  righteousness.  But  as  righteousness  is  imputed 
to  faith,  we  may  understand  "  the  crown  of  righteousness  " 
to  be  the  fullest  realization  both  of  imputed  and  in- 
wrought righteousness.  Huth.  :  "The  perfect  state, 
granted  at  the  judgment  to  the  believer  by  the  sentence 
that  justifies  him."  (Cf.  James  i.  12  ;  i  Pet.  v.  4;  Rev.  ii. 
10).  Which  .  .  .  the  righteous  judge  (2  Thess.  i.  6,  7), 
perhaps  versus  the  unrighteous  one,  the  execution  of 
whose  sentence  also  awaits  Paul,  but  the  title  may  be 
called  forth  by  "  the  crown  of  righteousness."  The 
character  of  the  judge  imparts  its  quality  to  the  gift  he 
bestows.  The  judge  is  "  the  Lord,  our  righteousness." 
No  doctrine  of  merit  in  opposition  to  the  entire  Pauline 
system  is  taught  here.  The  grace  which  justifies  gratui- 
tously also  rewards  him  who  has  amid  all  hardships 
and  conflicts  persevered  in  his  justified  state.  At  that 
day  (i.  12,  18),  the  day  of  final  rewards,  the  day  of  Christ's 
personal  appearing  (i).  V.  O.  :  "  The  interval  between 
His  death  and  that  moment  is  rolled  up  into  a  minimum." 
To  all  them  that  have  loved  (and  do  love)  his  appear= 
ing.  *'  This,"  says  Beng.,  "  is  a  great  additional  source 
of  joy  to  Paul."  He  has  no  exclusive  claim  to  the  crown, 
it  will  be  given  to  all  "  who  in  this  mortal  life  have 
longed  for  the  appearing  of  the  Lord,"  "  who  in  love  ^ 
for  him  wait  longingly  for  His  second  coming"  (i  ;  i 
Tim.  vi.  14;  Tit.  ii.  13).  At  iii.  12  persecution  is  made 
general,  here  its  reward. 

Personal  matters,  which  have  been  reserved  to  this 
point,  requests,  information,  salutations,  occupy  the  re- 
mainder of  the  epistle. 

1  ayaizau,  to  cjesire  something  future,  i  Pet.  iii.  10. 


176  SECOND  EPISTLE  TO  TIMOTHY.  [iv.  9-22. 

9-22.  Do  thy  diligence  to  come  shortly  unto  me  :  for  Demas  forsook  me, 
having  loved  this  present  world,  and  went  to  Thessalonica ;  Crescens  to 
Galatia,  Titus  to  Dalmatia.  Only  Luke  is  with  me.  Take  Mark,  and  bring 
him  with  thee  :  for  he  is  useful  to  me  for  ministering.  But  Tychicus  I  sent 
to  Ephesus.  The  cloke  that  I  left  at  Troas  with  Carpus,  bring  when  thou 
comest,  and  the  books,  especially  the  parchments.  Alexander  the  copper- 
smith did  me  much  evil :  the  Lord  will  render  to  him  according  to  his  works  : 
of  whom  be  thou  ware  also ;  for  he  greatly  vvithstood  our  words.  At  my 
first  defence  no  one  took  my  part,  but  all  forsook  me :  may  it  not  be  laid  to 
their  account.  But  the  Lord  stood  by  me,  and  strengthened  me ;  that 
through  me  the  message  might  be  fully  proclaimed,  and  that  all  the  Gentiles 
might  hear :  and  I  was  delivered  out  of  the  mouth  of  the  lion.  The  Lord 
will  deliver  me  from  every  evil  work,  and  will  save  me  unto  his  heavenly 
kingdom  :  to  whom  be  the  glory  for  ever  and  ever.     Amen. 

Salute  Prisca  and  Aquila,  and  the  house  of  Onesiphorus.  Erastus  abode 
at  Corinth  :  but  Trophimus  I  left  at  Miletus  sick.  Do  thy  diligence  to 
come  before  winter.  Eubulus  saluteth  thee,  and  Pudens,  and  Linus,  and 
Claudia,  and  all  the  brethren. 

The  Lord  be  with  thy  spirit.     Grace  be  with  you. 

Notwithstanding  the  halo  of  glory  which  already  en- 
circles his  brow,  Paul  has  still  a  few  earthly  concerns,  "  a 
great  number  of  little  commissions  and  wishes  as  a  last  tes- 
tament, which  meanwhile  open  to  us  a  deep  insight  into  his 
heart."  Do  thy  diligence,  "  do  thy  best  "  (21  ;  Tit.  iii.  12). 
Paul  had  probably  reserved  certain  communications  to  be 
made  personally  to  Timothy,  but  evidently  one  motive 
for  this  request  lay  in  that  genuine  human  feeling  which 
longs  to  have  present  in  the  last  hour  those  nearest  us, 
and  in  the  fact  that  those  hitherto  with  him  had  forsaken 
him,  leaving  him  without  sympathy  or  support.  For 
Demas  (Col.  iv.  14;  Philem.  24)  forsook  me,  left  me 
in  the  lurch  (16;  2  Cor.  iv.  9),  shrank  from  the  duty  of 
bravely  and  tenderly  supplying  the  captive,  suffering 
Apostle  with  the  ministrations  of  Christian  sympathy. 
Having  loved  [because  k.c  loved]  safety  and  ease  and  the 
fleeting  pleasures  of  this  present  world  (age),  ^  the  pres- 
ent visible  course  of  things  over  against  the  future  invis- 
1  alidv,  Eph.  ii.  2,  often  includes  an  etjiical  sense. 


IV.  9-22.]  CHAPTER  IV.  177 

ible  world  for  devotion  to  which  Paul  had  sacrificed  all. 
To  Thessalonica,  perhaps  because  it  was  his  home  and  he 
ran  little  risk  of  persecution  there,  or  of  self-sacrificing 
obligations.  Of  Crescens  we  have  nothing  but  legend. 
Galatia  ^  according  to  the  Greek  FF.=Gaul  in  Europe. 
Titus  to  Dalmatia,  on  the  eastern  coast  of  the  Adriatic 
(Rom.  XV,  19).  Titus  would  be  near  Nicopolis  where 
Paul  desired  to  meet  him.  Only  Luke,  his  well-known 
companion,  and  (Acts  xvi.  10  ;  xx.  5 — xxi.  18  ;  chap,  xxvii.; 
Col.  iv ;  14;  Philem.  24)  the  beloved  physician,  author 
of  the  third  Gospel  and  of  the  Acts.  Of  his  companions 
and  assistants  he  alone  remains.  Other  friends  were  not 
wanting  (21).  Take  Mark,  and  bring  him,  bring  me  Mark, 
doubtless  the  author  of  the  second  Gospel  whom  Paul 
had  deemed  unfit  to  join  the  second  missionary  tour,  but 
whom  he  had  later  learned  to  esteem  (Acts  xiii.  13  ;  xv. 
38  f.  ;  Col.  iv.  10).  For  he  is  useful  2  .  .  .  for  ministering. 
Though  he  quailed  before  the  trials  of  missionary  work 
he  could  render  valuable  services  to  Paul  in  his  captivity. 
Luke  was  with  him.  Mark  he  directed  to  be  brought. 
Probably  neither  of  them  had  as  yet  written  his  Gospel, 
and  who  can  doubt  that  both  would  receive  from  Paul 
momentous  impressions  bearing  upon  their  writings.  In 
Luke  these  impressions  are  easily  traced.  But"^Tychi= 
cus  (Acts  XX.  4,  5  ;  Tit.  iii.  12  ;  cf.  Col.  iv.  7  ;  Eph.  vi.  21) 
I  sent  to  Ephesus — perhaps  to  take  Timothy's  place  dur- 
ing his  absence  in  Rome.  With  Trophimus  (20)  he  accom- 
panied Paul  from  Macedonia  to  Jerusalem.  Paul  simply 
explains  how  he  came  to  be  left  alone.  The  absence  of 
others  is  accounted  for  in  20.  The  cloke  ...  at  Troas, 
either  a  cloak-bag,  covering  or  case  for  books,  or  more 
probably  a  regular  travelling  cloak  rendered  necessary  by 

1  Some  texts  have  TaXk'ia.  2  ih ^^M,aTi>q,  ii.  21. 

8  f5f  may  refer  to  a  suppressed  thought. 
12 


lyS  SECOND  EPISTLE  TO  TIMOTHY.  [iv.  9-22. 

the  approach  of  winter  (21),  the  Apostle  with  true  phil- 
osophy preparing  for  living  while  expecting  death  very 
soon.  Of  Carpus  nothing  is  known.  The  visit  referred 
to  is  generally  accepted  as  different  from  that  in 
Acts  XX.  6,  which  occurred  six  years  previous. 
The  books,  especially  the  parchments,  the  former 
written  on  papyrus,  the  latter  and  more  valu- 
able on  rolls  of  parchment.  The  inspired  Paul  did  not 
dispense  with  books,  but  whether  they  were  sacred  or 
secular,  or  what  they  were,  is  idle  conjecture.  Alexander 
.  .  .  did  [shewed]  me  much  evil,  exhibited  towards  me 
much  ill-treatment,  "outward  acts  of  injury  and  wrong." 
Perhaps  he  had  given  malicious  testimony  against  Paul 
at  his  first  defence  (16).  To  this  is  added  that  he  greatly 
withstood  (contradicted)  our  v^'ords,  by  which  some  un- 
derstand resistance  to  the  preached  word.  Our,  both  those 
of  Paul  and  Timothy,  and  probably  at  Ephesus.  He  is 
still  around  and  is  a  dangerous  man.  Hence,  of  whom 
be  thou  ware  also.  "  This  may  refer  both  to  Timothy's 
presence  and  his  future  stay  in  Rome."  He  may  or  may 
not=i  Tim.  i.  20.  The  Lord  will  render  to  him,  or 
"  The  Lord  render,"  etc.  Even  the  latter  reading  gives 
no  ground  for  reproaching  Paul  with  a  revengeful  spirit.  It 
was  not  the  "  much  evil  "  Paul  had  suffered  from  him,  but 
his  opposition  to  the  Gospel  (Acts  xiii.  9,  10),  which  called 
forth  this  imprecation.  Paul's  personal  feeling  towards 
those  unfaithful  to  him  appears  notably  from  16.  Regard- 
ing Alexander  he  acquiesces  in,  or  calls  for,  the  will  of  the 
Lord  towards  a  man  who  persists  in  opposing  the  Gospel 
(i  Cor.  XV.  22;  Gal.  V.  12).  At  my  first  defence,  can 
hardly  refer  to  that  which  occurred  during  his  first  im- 
prisonment (Phil.  i.  7),  Timothy  having  been  present. 
Probably  a  previous  hearing  during  the  present  imprison- 
ment is  meant,  in    contrast  .with  another  to  come.     No 


IV.  9-22.]  CHAPTER  IV.  lyn 

one  took  my  part.  Roman  law  allowed  the  accused  an 
advocate  or  counsel,  and  an  orator  who  made  the  speech 
for  him,  and  Christians  availed  themselves  of  this  right. 
But  Paul  had  neither,  no  one  to  raise  a  voice  in  his  de- 
fence, though  he  must  have  had  many  distinguished 
friends  at  Rome  (Phil.  i.  I3;iv.  22).  But  all  forsook 
me,  doubtless  "  from  fear  of  becoming  involved  in  the 
probably  unfavorable  issue  of  his  suit."  This  cow- 
ardly conduct — and  here  we  see  into  the  depths  of  his 
heart, — cruel  and  wicked  as  it  was,  he  prays  God  may  it 
not  be  laid  to  their  account,  interrupting  the  narrative  to 
interject  the  prayer  of  Christ  (Matt.  xxvi.  41),  and  of 
Stephen  (Acts  vii.  60).  Forsaken  like  his  Lord  in  im- 
minent peril,  and  by  his  dearest  friends,  he  was  also  like 
him  not  alone  (John  xvi.  32  ;  Luke  xxii.  43).  He  had  a 
Defender,  an  invisible  Onc,who  when  all  men  deserted  him, 
kept  close  by  him,  and  strengthened  him,  gave  him  courage 
to  testify  openly  and  power  to  endure  (Matt.  x.  19,  20  ; 
Phil.  iv.  13  ;  I  Tim.  i.  12),  did  more  for  him  than  all  his 
earthly  friends  could  have  done.  The  Apostle  is,  how- 
ever, so  impressed  with  the  higher  and  greater  purpose 
subserved  by  his  deliverance  that  he  loses  all  thought  of 
himself  before  the  divine  purpose  that  through  me  the 
message  [preaching]  .  .  .  proclaimed  [performed  j.^  a 
thought  amplified  by  the  next  clause  :  and  that  all  the 
Gentiles  might  hear.  He  was  supernaturally  strengthened, 
that  his  mission  (Acts  ix.  15)  might  reach  its  culmination. 
Ellic.  :  "  The  'preaching'  was  indeed  '  fully  performed,' 
when,  in  the  capital  of  the  world,  at  the  highest  earthly 
tribunal,  possibly  in  the  Roman  forum,  certainly  before 
a  Roman  multitude,  Paul,  the  prisoner  of  the  Lord,  spoke 
for  himself  and  for  the  Gospel."  The  object  of  his  em- 
bassy was  "  fulfilled,"  when,   under  those  impressive  cir- 

1  7r/l?/po(/)o/j;//;/,  fulfilled,  5. 


l8o  SECOND  EPISTLE  TO   TIMOTHY.  [i v.  9-23. 

cumstances,  the  Gospel  rang  forth  boldly  from  his  lips  in 
the  ears  of  "  all  the  Gentiles"  gathered  in  the  world's 
metropolis  (Rom.  x.  18  ;  Col,  i.  6).  Another  proof  of  the 
Lord's  presence  was  his  deliverance  from  the  mouth  of 
the  lion.  Paul  was  not  only  specially  endued  with 
strength  to  confess  Christ  under  the  most  trying  ordeal, 
but  he  was  entirely  rescued  from  the  gravest  danger, 
not  from  the  lion  simply,  but  from  the  lion's  mouth. 
The  lion  in  the  amphitheatre  would  have  been  plural. 
The  phrase  may  be  a  figure  for  the  greatest  peril,  "  the 
sum  total  of  the  dangers  which,  at  the  moment,  sur- 
rounded the  Apostle  "  (V.  O.),  not  simply  those  from  men 
but  also  those  prepared  for  him  by  the  might  and 
subtlety  of  Satan,  ex.  gr.  the  failure  of  his  courage 
to  testify  for  Christ.  He  escaped  unhurt  in  body  and  soul 
(iii.  11).  The  Lord  .  .  .  from  every  evil  work.  Beng.  : 
"  Hope  draws  its  conclusions  from  the  past  to  the  future." 
Living,  Paul  can  say,  I  have  been  delivered,  dying,  I 
shall  be.  It  is  inconsistent  with  6  that  Paul  should  ex- 
pect to  be  restored  to  liberty,  yet,  all  the  same,  he  who 
has  delivered  him  so  far  will  deliver  him  from  every  lion's 
mouth,  will  make  death  itself  the  portal  of  deliverance. 
"  Every  evil  work,"  whatever  is  morally  evil,  the  evil 
efforts  of  men  and  devils  directed  against  him  by  the 
enemies  of  the  divine  word,  especially  their  efforts  to 
thwart  the  gospel,  just  as  his  being  strengthened  con- 
cerned primarily  the  cause  he  represented.  From  the 
reach  of  evil  in  every  form  he  will  be  delivered,  even  as 
we  are  taught  to  pray  in  the  Lord's  Prayer.  Although  it 
be  through  death  the  Lord  will  save  (him)  me^  unto  his 
heavenly  kingdom,  a  pregnant  construction  for  "  he  will 
save  me  and  bring  me  into,"  bring  me  safe  into.  He  ex- 
pects to  be  delivered  unharmed  from  all  evil  and  attain  to 
completed    salvation,    the    crown  of    righteousness   (8), 

1  Cf.  aTTo  and  elf. 


IV.  9-22.]  CHAPTER  IV.  ,8i 

The  completed  kingdom  is  viewed  as  future  (Phil,  i.  23). 
To  whom  .  .  .  forever  and  ever.  The  sure  and  near 
prospect  of  completed  deliverance  fitly  evokes  an  out- 
burst of  gratitude  and  praise  to  Christ,  his  deliverer 
(Rom.  ix.  5).  This,  also,  sounds  like  a  reminiscence  of 
the  Lord's  Prayer  (Matt.  vi.  13),  although  that  doxology 
was  alater  addition.  Salute  .  .  .  (Acts  xviii.  2,  18  ;  Rom. 
xvi.  3  ;  I  Cor.  xvi.  9).  Prisca,  or  Priscilla,  as  elsewhere,  is 
mentioned  first,  presumably  because  of  superiority  of 
character  or  priority  in  spiritual  life.  The  house  of  (i.  16) 
Erastus,  doubtless=  Acts  xix.  22 ;  cf.  Rom.  xvi.  23, 
abode  at  Corinth,  remained  at  Corinth  when  I  left.  But 
Trophimus  I  left.  DeW.  :  "  The  idea  of  leaving  refers  to 
a  previous  companionship,"  and  implies  the  wish  of  Tro- 
himus  to  continue  the  journey  with  Paul.  This  illness 
furthermore  removes  the  implication  of  desertion  (cf.  10, 
1 1  ;  Acts  xxi.  29  ;  cf.  xx.  4).  Miletus  is  not  far  from 
Ephesus  (Acts  xx.  16  f.).  The  mention  of  these  numer- 
ous personalities  indicates  Paul's  strong  affections.  Do 
thy  diligence  ...  an  amplification  of  9.  Before  winter, 
possibly  because  of  the  greater  difficulties  and  dangers  of 
a  journey  in  very  cold  weather,  possibly  from  apprehen- 
sion of  delay  since  there  was  "almost  no  sailing  in  actual 
winter,"  or  it  may  have  been  prompted  by  the  prescience 
of  approaching  death.  He  finally  sends  to  Timothy  the 
salutation  of  all  the  brethren  (i  Cor.  xvi.  20),  and  specially 
of  three  brethren  and  a  sister,  of  whose  identity  nothing 
is  known  with  certainty.  The  Epistle  closes  with  what  is 
unusual,  a  twofold  salutation :  The  Lord  be  with  thy 
spirit  (Gal.  vi.  18  ;  Philem.  25),  the  source  of  the  saluta- 
tion found  in  all  the  historic  liturgies,  the  spirit  as  the 
highest  part  of  man  being  substituted  for  the  pronoun  ; 
Grace  be  with  you.  The  plural=Timothy  and  those 
with  him  (19;  I  Tim.  vi,  21),  possibly  the  Church  of 
which  Timothy  had  charge. 


ANNOTATIONS 


ON  THE 


EPISTLE   TO   TITUS 


EDMUND  J.  WOLF 


CHAPTER  I. 

1-4.  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  Christ,  according 
to  the  faith  of  God's  elect,  and  the  knowledge  of  the  truth  which  is  accord- 
ing to  godliness,  in  hope  of  eternal  life,  which  God,  who  cannot  lie,  prom- 
ised before  times  eternal ;  but  in  his  own  seasons  manifested  his  word  in 
the  message,  wherewith  I  was  intrusted  according  to  the  commandment  of 
God  our  Saviour;  to  Titus  my  true  child  after  a  common  faith  :  Grace  and 
peace  from  God  the  Father  and  Christ  Jesus  our  Saviour. 

Paul's  characterization  of  himself  in  the  inscription 
varies  considerably  in  the  three  Pastoral  Epistles. 
Servant  of  God  is  the  more  general  official  designation 
(Acts  xvi.  17;  Rev.  i.  i  ;  xv.  3),  Apostle,  the  more  speci- 
fic, describing  with  exactness  a  further  and  special  re- 
lation. Usually  Paul  terms  himself  servant  of  Jesus 
Christ  (Rom.  i.  i  :  "a  servant  .  .  .  called  an  Apostle  "  ; 
Phil.  i.  I  ;  cf.  Gal.  i.  10).  According  to  the  faith,  for  the 
faith  or  in  regard  to  the  faith.^  An  appeal  on  behalf  of 
his  apostleship  Paul  is  not  wont  to  base  on  its  harmony 
with  the  faith  of  the  elect.  Ellic:  "  The  faith  or  knowl- 
edge of  individuals  cannot  be  the  rule  or  norjua  of  the 
Apostle's  office."  The  thought=  (Rom.  i.  5)  "  unto 
obedience,"  etc.  It  is  for  the  sake  of  the  faith  he  holds 
his  office  :  "  that  God's  elect  may  through  me  believe  and 
know  the  truth."  "  Faith  of  God's  elect "  is  one  com- 
pound idea,  with  the  stress  on  faith  rather  than  on  the 
genitive  which  defines  more  precisely  the  true  faith,  that 
which  the  elect  have.  Ellic.  argues  from  Acts  xiii.  48 
that  "  election  is  not  in  consequence  of  faith,  but  faith  in 

1  naTo,  "plainly  points  to  and  implies  some  idea  of  purpose,"  with  special 
reference  to. 


i86  EPISTLE  TO  TITUS.  [i.  1-4. 

consequence  of  election"  (Eph.  i.  4).  HUTH.:  "The 
expression  '  elect  of  God  '  is  always  used  in  the  N.  T.  of 
those  who  have  already  become  believers."  And  the 
knowledge  of  .  .  .  i.  e.  full,  accurate,  saving  knowledge 
(Eph.  i.  13,  17).^  "Knowledge  "  is  subjective,  "  truth  "  ob- 
jective. "The truth"  is  more  precisely  defined  as  that 
which  is  according  to  godliness,  better,  which  is  designed 
for  godliness,^  conducive  to  it  (i  Tim.  vi.  3).  Truth  is 
not  conformed  to  godliness,  nor  regulated  by  it,  but  de- 
signed ^  for  it,  productive  of  it  (John  xvii.  17).  The 
knowledge  Paul  seeks  to  impart  has  a  different  aim 
from  the  science  falsely  so  called  (i  Tim.  vi.  20). 
In  hope  of,  upon  the  hope,  resting  on  that  as  a  basis  (Rom. 
iv.  18  ;  viii.  20;  i  Cor.  ix.-io).  The  clause  is  correlative 
with  "  for  the  faith  "  (i).  As  his  apostleship  had  for  its 
destination  the  faith  of  the  elect,  so  it  had  for  its  basis  the 
hope  of  eternal  life,  a  clear  intimation  "  by  what  power 
he  was  enabled  to  fulfil  his  mission."  Which  (sc.  eternal 
life)  God  promised.  It  is  the  object  of  hope  (Rom. 
vi.  22),  announced  to  us  by  the  mouth  of  prophets 
(Rom.  i.  2;  iv.  21;  Gal.  iii.  19).  Believers,  it  is  true, 
already  possess  it,  but  its  fullness  and  perfection 
(Col.  iii.  3,  4)  are  future.  Who  cannot  lie.  This  seals 
the  promise,  makes  it  absolutely  sure  (Heb.  vi.  18;  i 
Cor.  i.  9;  Rom.  iii.  4).  Before  times  eternal,*  from 
the  earliest  times.  Many  ages  have  passed  since 
the  promise  of  salvation  was  first  proclaimed  (Gen.  iii. 
15).  The  thought  is  contrasted  with  3,  and  so  is  the 
period  referred  to  (Rom.  xvi.  25).  We  distinguish  be- 
tween God's  eternal  love  and  purpose  of  grace  granted 
us  in  Christ  Jesus  (2  Tim.  i.  9),  and  the  revelation  of  it 

1  eniyvucng,  acknowledgment,  a  vital  personal  relation  to  the  truth. 

2  ivae^ELa,  i  Tim.  ii.  2.  ^  na-a  has  the  same  sense  in  both  clauses. 
*  dm  atuvo^,  Luke  i.  70.     Cf.  aiuviov,  aiuviuv. 


I.  1-4.]  CHAPTER  1.  187 

in  time.  This  was  not  made  until  there  was  some  one 
to  receive  the  promise.  But  in  his  .  .  .  manifested. 
V.  O. :  "  The  same  antithesis  between  the  period  of  the 
hidden  and  the  revealed  mystery  as  in  Rom.  xvi.  25  ;  Eph. 
iii.  5  ;  2  Tim.  i.  9  f."  Yet  it  is  not  so  much  an  antithe- 
sis as  a  fuller  revelation,  an  express,  full  manifestation  of 
the  primary  promises  under  which  the  Gospel  had  from 
immemorial  ages  been  hidden.  His  own  seasons, ^  times 
determined  and  fixed  by  God's  sovereign  and  infinite 
wisdom  (i  Tim.  ii.  6;  Gal.  iv.  4).  His  word  in  the  mes= 
sage,2  the  word,  namely,  contained  in  his  preaching, 
Paul's  Gospel,  which  was  the  full  expression  both  of  the 
primal  and  of  all  succeeding  promises.  That  which 
God  promised^that  which  He  revealed  in  the  message. 
Paul  lays  stress  on  the  message  wherewith  he  was  en= 
trusted.  His  Gospel  was  "  the  means  by  which  this 
revelation  was  made,  since  he  recognized  the  depth  of  the 
divine  decree  as  no  other  Apostle  had  recognized  it,"  and 
had  an  extraordinary  call  to  preach  it  to  the  nations  (i  Cor. 
ix.  17;  Gal.  ii.  7 ;  I  Thess.  11.4;  i  Tim.  i.  11).  According 
...  of  God  our  Saviour.  It  was  not  at  his  own  instance 
nor  on  his  own  authority  ;  the  trust  was  committed  to 
him  by  a  specific  and  solemn  command  (i  Tim.  i.  i).  Of 
Titus  but  little  is  known.  He  was  a  Greek  (Gal.  ii.  3), 
and  as  here  implied,  a  convert  of  Paul,  to  whom  he  evi- 
dently sustained  a  close  relation  (iii.  12  ;  Gal.  ii.  i  ;  2  Cor. 
ii.  13),  as  his  trusted  lieutenant  (2  Cor.  vii.  6;  viii.  6,  16 
fT.;  2  Tim.  iv.  10).  My  true  genuine  child  (i  Tim.  i.  2). 
After  a  common  faith,  in  respect  to  a  common  faith, 
showing  from  what  point  of  view  Titus  is  Paul's  child, 
by  virtue  of  a  faith  common  to  both.  Tradition  makes 
him  bishop  of  Crete.  Grace  and  peace  .  .  .  The  bene- 
diction varies  slightly  from  that  in  i  Tim.  and  2  Tim.  It 
1  Xpovoi  versus  Kaipoi,  i  Tim.  ii.  6.  ^  K^pvyfia,  2  Tim.  iv.  17. 


l88  EPISTLE  TO  TITUS.  [i.  5. 

omits  "  mercy"  (cf.  Gal.  i.  2  ;  Eph.  i.  2),  and  instead  of 
"  our  Saviour  "  those  have  "  our  Lord."  That  "Saviour" 
is  a  title  of  God  in  3  and  immediately  after  of  Christ 
Jesus  (iii.  6),  shows  conclusively  that  Christ  is  God. 

5.  For  this  cause  left  I  thee  in  Crete,  that  thou  shouldst  set  in  order  the 
things  that  were  wanting,  and  appoint  elders  in  every  city,  as  I  gave  thee 
charge ; 

Crete,  the  modern  Candia,  situated  in  the  eastern  part 
of  the  Mediterranean,  the  most  southern  island  of  Europe. 
Of  the  establishment  of  its  Church  we  know  nothing. 
Cretans  witnessed  the  miracle  of  Pentecost,  and  may 
have  brought  home  its  fruits.  From  the  tenor  of  the 
Epistle  it  is  obvious  that  Christianity  had  been  there  long 
enough  to  gain  a  firm  footing,  to  experience  the  rise  of 
heretical  or  foreign  elements,  and  to  call  for  improved  ec- 
clesiastical regulations.  Many  suppose  that  Paul,  after 
his  release  from  the  first  Roman  imprisonment,  spent 
some  time  on  the  island,  though  he  cannot  have  remained 
long  enough  to  effect  the  improvements  called  for  by  ex- 
isting circumstances.  To  accomplish  that,  for  this  cause, 
he  left  there  Titus,  whom  he  now  reminds  of  the  com- 
mission then  given  him.  Set  in  order  1  .  .  .  wanting, 
still  further  bring  into  order  the  condition  of  the  churches, 
supply  the  deficiencies  in  organization.  Paul  had  done 
something,  but  much  was  lacking  to  efficient  church 
life.  And  especially  appoint  elders.  The  better  organ- 
ization would  be  brought  about  by  such  appointments 
in  every  city.  As  in  Acts  xiv.  25  ;  xv.  2  ;  xx. 
17,  28,  several  elders  were  ordained  "in  every  city." 
As  1  gave  thee  charge,  "  relates  both  to  the  fact  and 
the  manner  of  it."  "  The  Apostle  not  only  bid  Titus  per- 
form this  duty,  but  taught  him   how  to  do  it  wisely  and 

1  'fKL — 6iopdu>G,  implies  something  additional. 


I.  6-9.]  CHAPTER  I.  189 

efficiently,"  as  the  qualifications  of  those  to  be  appointed 
further  explain  : 

6-9.  If  any  man  is  l^lameless,  the  husband  of  one  wife,  having  children 
that  believe,  who  are  not  accused  of  riot  or  unruly.  For  the  bishop  must 
be  blameless,  as  God's  steward ;  not  selfwilled,  not  soon  angry,  no 
brawler,  no  striker,  not  greedy  of  filthy  lucre ;  but  given  to  hospitality,  a 
lover  of  good,  sober-minded,  just,  holy,  temperate;  holding  to  the  faithful 
word  which  is  according  to  the  teaching,  that  he  may  be  able  both  to  ex- 
hort in  the  sound  doctrine,  and  to  convict  the  gainsayers. 

If  any  man  is  .  .  .  does  not  imply  a  doubt  whether 
many  such  could  be  found,  but  ''  only  such  a  one  as  " 
meets  the  requisites  is  to  be  ordained.  (Cf.  i  Tim.  iii., 
where  the  requirements  coincide  almost  literally  with 
those  here  specified).  Blameless  (i  Tim.  iii,  10),  corre- 
sponding to  "without  reproach  "  (i  Tim.  iii.  2),  husband 
of  one  (do.).  Children  that  believe,  "  in  contrast  to  those 
that  were  not  Christian,  or  were  Christian  only  in  name  " 
(i  Tim.  iii.  4,  5),  expresses  the  parental  correlative.  Not 
accused  of  riot  or  unruly  ,1  not  chargeable  w^ith  excess  or 
debauchery.  Not  the  presbyter,  but  his  children  must  be 
free  from  the  charge  of  dissoluteness,  be  tractable,  sub- 
ject to  authority,  parental  as  Avell  as  any  other  (cf.  10). 
Day  :  "  If  they  (the  children)  were  profligate  or  diso- 
bedient, it  was  proof  that  he  had  trained  them  wrongly, 
and  was  not  fit  to  guide  the  Church."  The  bishop  must 
have  an  orderly  household  (cf.  i  Sam.  ii.  12  ff.).  For 
the  bishop  must  2  ..."  The  higher  moral  necessity  "  of 
what  6  requires  is  now  enforced,  "  that  the  thought  may 
be  further  developed."  "  Bishop  "=an  overseer  or 
superintendent  of  the  Church,  is  here,  as  in  Act  xx.  28, 
used  interchangeably  with  elder.  Alf.  :  "  The  superin- 
tendent most  plainly  identified  with  the  presbyter." 
While  the  latter  refers  to  age,  dignity  or  other  personal 

1  aauria,  i  Pet.  iv.  4  ;  Eph.  v.  iS.  2  f,^i  jg  <■<■  ji^g  emphatic  word." 


190  EPISTLE  TO  TITUS.  [i.  6-9. 

characteristics,  the  former  describes  him  in  his  official 
character,  the  role  expressive  of  his  relations  to  those 
under  his  rule.  The  appointed  elders  are  the  superin- 
tendents of  the  Church.  (Cf.  Luth.  Comm.  vol.  ix.,  p. 
134.)  As  God's  steward  1  "since  he  is  God's."  The 
emphasis  is  on  God.  The  pastor's  is  a  divine  ofifice.  As 
overseer  of  the  Church  of  the  living  God  (i  Tim.  iii.  15), 
he  is  a  steward  of  God  (not  of  the  Church),  and  for  such 
a  position  a  "  blameless"  life  is  manifestly  indispensable. 
Day  :  "  The  qualities  which  are  now  specified  show  in 
what  respect  a  bishop  must  be  blameless."  Not  self- 
willed,  arrogant,  stubborn  (2  Pet.  ii.  10),  a  spirit  char- 
acterized by  self-will,  devoted  to  self-interest,  always  ar- 
rogant in  behavior,  and  regardless  of  others.  Not  soon 
angry,  passionate,  irascible,  choleric.  No  brawler 
(drunkard),  no  striker  (i  Tim.  iii.  3).  Not  greedy  .  .  . 
lucre  (11  ;  I  Tim.  iii.  8).  Bishops  may  have  had  peculiar 
opportunities  for  making  their  ministry  a  means  of  gain, 
for  turning  hirelings  instead  of  shepherds.  They  need  also 
positive  qualities  as  well  as  freedom  from  the  vices  of 
arrogance,  anger  and  avarice.  "  A  certain  antithesis  of 
cognate  ideas  "  follows.  He  must  be  given  to  hospitality  2 
(i  Tim.  iii.  2  ;  Heb.  xiii.  2  ;  3  John  5,  6).  A  lover  of  good  2 
versus  2  Tim.  iii.  3.  Some :  A  friend  of  good  men. 
LUTli. :  "  Kindly."  V.  O. :  "  Loving  everything  good 
in  persons,  things  and  actions."  Soberminded  (i  Tim.  ii. 
9 ;  iii.  2),  discreet,  self-restrained,  versus  the  passionate- 
ness  condemned  in  7.  Just,^  holy,  temperate.  These 
three  comprehensive  terms  embrace  our  duties  toward 
our  neighbor,  God,  and  ourselves.  The  first  two  fre- 
quently occur  together  (i  Thess.  ii.  10;  Eph.  iv.  24).  He 
is  "just"  who   "does  no  wrong  to  his  neighbor ;"  he  is 

1  o'lKovufioi;  dsov  is  he  who  presides  over  the  o'lmg  tituv. 

2  i^iM^Evov,  (j>t?idyadov.  ^  bcwi;  versus  uyiog,  pious  versus  holy. 


1.6-9-]  CHAPTER  I.  191 

"holy"  who  "keeps  himself  free  from  that  which  stains 
him  in  the  eye  of  God."  Temperate  1  is  not  limited  in  its 
application  to  chastity.  It  expresses  the  general  idea  of 
self-control,  "  which  overcomes  every  lust  contrary  to  the 
will  of  God." 

Besides  these  moral  requisites,  sound  orthodoxy  is  an 
indispensable  qualification  of  the  bishops.  They  must 
hold 2  to  the  faithful  word  which  accords  with  the  true 
Christian  doctrine,  that  taught  by  Christ  and  the  Apostles. 
Faithful  word,  reliable,  sure,  wholesome,  not  treacherous 
and  misleading  like  the  doctrine  of  heretics  (i  Tim.  vi.  3  ; 
iv.  6 ;  2  Tim.  i.  13).  The  true  character  of  the  word  is 
more  precisely  defined  by  the  next  clause  :  according  to, 
etc.  The  point  emphasized  is  not  so  much  their  teach- 
ing of  sound  doctrine,  as  their  internal  personal  adhe- 
rence to  it,  their  steadfast  application  to  it,  their  being 
armed  with  it,  and  that  for  a  twofold  purpose  embraced 
in  their  oilfice :  that  by  sound  doctrine  they  may  both 
support  and  cheer  believers  to  continue  in  the  way  of  life 
(i  Thess.  iv.  18),  and  confute  and  convict  the  opponents 
of  a  pure  Gospel.  Proper  instruction  in  sound  doctrine 
is  the  divine  instrument  for  the  edification  of  Christians 
and  for  the  confutation  of  errorists.  The  power  of  truth 
to  build  up  believing  souls  and  to  triumph  over  error  is 
without  a  parallel.  The  sound  doctrine ^  (i  Tim.  i.  10). 
Doctrine  is  sound  when  free  from  error,  as  a  man  is  called 
sound  or  healthy  when  free  from  disease.  Gainsayers^ 
(ii.  9),  those  setting  themselves  in  opposition.  The  in- 
difference of  our  age  to  orthodoxy  has  no  countenance 
from  the  Scriptures.     The  last  clause  leads  to  the  sub- 

J  For  the  noun  cf.  Acts  xxiv.  25  ;  Gal.  v.  23  ;  2  Pet.  i.  6. 

2  avrexi  Matt.  vi.  24;  L-uke  xvi.  13  ;   i  Thess.  v.  14. 

^  h>  TT)  SidacK)  =  Kara  rfjv  6i6ax  inaT,  "koy.  *  avri'kEy,  John  xix.  12. 


ig2  EPISTLE  TO  TITUS.  [i.  lo,  ii. 

ject   of    lO,  which  further   describes    those  who    oppose 
sound  doctrine. 

lo,  II.  For  there  are  many  unruly  men,  vain  talkers  and  deceivers,  speci- 
ally they  of  the  circumcision,  whose  mouths  must  be  stopped;  men  who 
overthrow  whole  houses,  teaching  things  which  they  ought  not,  for  filthy 
lucre's  sake. 

For,  explaining  what  has  just  been  said,  there  are  many 

of  these  gainsayers  and  they  must  be  silenced.  V.  O.:  "  The 
necessity  of  the  preceding  directions  is  brought  out  and 
made  prominent  by  a  severe  description  of  the  character  of 
the  gainsayers."  They  are  delineated  very  much  like  those 
in  the  Epistles  to  Timothy  (i  Tim.  i.  6,  7,  10).  Unruly  (6  ; 
I  Tim.  i.  9),  refractory  persons,  who  do  not  accept 
apostolic  doctrine  as  authoritative,  and  refuse  to  conform 
to  it.  Vain  talkers  and  deceivers  are  the  leading  terms. 
Those  who  resist  the  apostolic  word  not  only  expatiate 
on  trifling  questions  (14;  iii.  9;  i  Tim.  iv.  7),  but  they 
use  insinuating  forms  of  address  by  which  they  deceive 
their  followers  (2  Tim.  iii.  13).  .  Especially  .  .  .  circum= 
cision,  Christians  who  had  been  Jews,  and  who  now 
insist  upon  Jewish  observances  (14 ;  Gal.  ii.  12;  iii.  7). 
"  Especially  "=not  exclusively.  Among  those  unwilling 
to  submit  to  the  obedience  of  faith  and  engaged  in 
factious  deceptions  must  also  have  been  some  Gentile 
Christians.  Whose  mouths  .  .  .  stopped,  muzzled,  re- 
duced to  silence,  namely,  by  the  presentation  of  sound 
doctrine  so  as  to  convict  the  gainsayers  (9,  13)  of  their 
error  (Matt.  xxii.  24).  Error  is  ever  ready  to  assert 
itself,  and,  unless  it  be  paralyzed  by  means  of  the  truth, 
keeps  incessantly  at  its  destructive  work.  Hen  .  .  . 
whole  houses,  lit.  "inasmuch  as  they"  overthrow  (2  Tim.  ii. 
18),  i.  e.  undermine  the  faith  of  entire  families.  This 
pernicious  influence  they  wield  by  teaching  what  should 
not  be  taught,  what  has  no  place  in  the  Gospel.     Error 


I.  12-14.]  CHAPTER  I.  193 

not  only  impairs  faith,  it  is  subversive  of  it.  And  men 
engage  in  teaching  it,  not  from  principle  or  fanatic 
though  misguided  zeal,  but  for  their  selfish  profit,  for  the 
financial  gain  which  it  brings.  Filthy  lucre,  base,  vile, 
dirty  earnings  from  such  dishonorable  and  contemptible 
methods.  Professing  to  be  teachers  and  helpers  of  the 
people,  they  talk  unctuously  of  the  sacred  rites  of  Moses, 
the  precepts  of  their  revered  ancestors  (14),  but  their  sole 
aim  is  by  flattering  Jewish  Christians  on  their  pre-emi- 
nence to  insinuate  themselves  into  their  favor  and  into 
their  pocket-books  (i  Tim.  i.  5,  10).  Mercenary  aims  in 
the  minister  of  the  Gospel  lead  him  to  seek  popularity 
by  corrupting  the  doctrine.  In  proof  of  the  baseness 
of  the  national  character  of  the  Cretans,  which  makes 
them  so  easy  a  prey  to  the  arts  of  the  heretics,  Paul 
cites  one  of  their  own  writers.  (Cf.  Acts  xvii.  28  ;  i  Cor. 
XV.  33.) 

12-14.  One  of  themselves,  a  prophet  of  their  own,  said,  Cretans  are  alway 
liars,  evil  beasts,  idle  gluttons.  This  testimony  is  true.  For  which  cause 
reprove  them  sharply,  that  they  may  be  sound  in  the  faith,  not  giving  heed 
to  Jewish  fables,  and  commandments  of  men  who  turn  away  from  the  truth. 

One  of  themselves,  a  Cretan.     A  prophet  of  their  own, 

expresses  more  strongly  the  same  idea,  one  of  their 
countrymen,  to  whom  the  Cretans  themselves  ascribed 
the  gift  of  prophecy.  HuTH.  :  "  He  described  before- 
hand the  character  of  the  Cretans  as  it  was  in  the 
Apostle's  time."  Others  take  "prophet"  in  its  popular 
sense,  which  does  not  require  the  gift  of  foretelling.  Epi- 
menides  is  meant,  "  a  priest,  bard  and  seer  among  his 
countrymen,"  famed  among  the  Greeks  as  a  philosopher, 
contemporary  with  the  Seven  Wise  Men,  perhaps  one  of 
them.  Always  liars.  Ellic.  :  "If  antiquity  can  be 
trusted,  a  character  only  too  well  deserved."  Their 
name  was  the  synonym  for  falsehood  and  deceit.  Such 
13 


194  EPISTLE  TO   TITUS.  [i.  12-14. 

natures  would  lend  a  willing  ear  to  the  "  deceivers"  (10). 
Evil  beasts,  wild,  lawless,  greedy,  brutish.  Idle  gluttons, 
lit.,  bellies,  "do-nothing  gluttons"  (Phil.  iii.  19;  Rom. 
xvi.  18;  2  Pet.  ii.  13,  14),  given  to  gluttony  and  licen- 
tiousness. Plato  confirms  the  sensuality  of  the  Cre- 
tans. The  object  of  quoting  this  line  is  now  indicated. 
This  testimony  .  .  .  The  unfavorable  judgment  is 
justified  by  facts.  Paul  makes  apostolic  confirmation  of 
it,  not  with  a  view  of  insulting  or  humiliating  them,  but 
for  the  sake  of  saving  them,  which  is  possible  only 
through  their  recovery  to  a  sound  faith,  "  the  centre  and 
starting-point  of  the  entire  internal  and  external  life." 
For  which  cause  .  .  .  sharply.  In  view  of  the  peril  from 
their  national  vices,  they  must  be  boldly  taken  in  hand 
as  by  the  sharp  knife  of  the  surgeon,  the  only  adequate 
remedy  for  the  disorder.  "  Sharply  "  (2  Cor.  xiii.  10). 
Severe  rebuke  is  to  be  administered,  not  gentle  and 
soothing  opiates.  "  Not  so  much  the  heretics  as  the 
Christians  who  were  exposed  to  their  misleading  in- 
fluence," are  to  be  set  right  with  severity.  They  have 
not  properly  resisted  these  subversive  teachings,  and  by 
their  ready  compliance  (11)  have  fostered  the  propaga- 
tion of  error.  The  specific  malady  by  which  they  were 
infected  is  defined  as  giving  heed  to  .  .  .  away  from  the 
truth  (2  Tim,  i.  15).  They  yield  themselves  to  myths 
instead  of  to  the  faithful  word  (9),  and  render  obedience 
to  the  arbitrary  rule  of  men  who  turn  aside  from  the  Gos- 
pel, who  are  estranged  from  the  truth.  They  cling  to 
error,  they  depart  from  the  truth.  Myths,  fables  (i 
Tim.  i.  4,  7  ;  iv.  i  ;  vi.  20 ;  2  Tim.  iv.  4  ;  2  Pet.  i.  16),  a 
name  given  to  heresies  "  from  the  theories  they  contain." 
They  are  described  as  "  Jewish,"  being  peculiar  to  the 
Judaizers,  "  though  their  substance  was  derived  from 
Gentile    modes   of   thought."     And   commandments   of 


I.  15.]  CHAPTER  I.  195 

men.  Practical  error  blends  quickly  with  theoretical 
error.  '•  Commandments  of  men  "  they  were  following 
versus  the  will  of  God  (Matt.  xv.  1-20  ;  Col.  ii.  22).  These 
were  doubtless  of  a  ceremonial  character,  bearing  on 
ascetical  restrictions,  prohibitions  of  food,  etc.  (i  Tim. 
iv.  3),  which  originated  with  men,  and  bad  men  at  that, 
men  "  who  turn  themselves  "  away  from  the  truth,  their 
carnal  hearts  being  at  enmity  with  the  Gospel.  In  op- 
position to  these  human  ordinances  distinguishing  be- 
tween clean  and  unclean  externals,  by  means  of  which 
the  heretics  plied  their  vocation,  and  pretended  to  pro- 
mote moral  perfection,  Paul  lays  down  a  general  princi- 
ple exposing  the  absurdity  of  such  claims. 

15.  To  the  pure  all  things  are  pure:  but  to  them  that  are  defiled  and 
unbelieving  nothing  is  pure;  but  both  their  mind  and  their  conscience  are 
defiled. 

The  same  truth,  with  a  different  application  (Rom. 
xiv.  20;  cf.  Matt,  xxiii.  26;  Luke  xi.  41).  To  the  pure. 
Only  by  faith  do  men  become  pure  in  heart  and  mind 
(Acts  XV.  9).  The  unbelieving  are  defiled.  All  things, 
absolute  versus  "  nothing  "  in  the  antithetical  clause. 
Certainly  all  things  to  which  such  distinctions  could 
apply  are  pure,  i.  e.  to  make  use  of  as  material  for 
actions.  They  not  only  to  a  pure  heart  pass  for  pure, 
but  they  are  intrinsically  pure  for  the  service  of  pure 
minds,  while  "  nothing  "  is  pure  to  polluted  minds.  Out- 
ward objects  engaging  human  activity  can/^rj-^-  be  no  hin- 
drance to  moral  perfection.  Beng.  :  '*  All  outward  things 
are  pure  to  those  who  are  pure  within."  God  created 
nothing  impure.  The  distinction  inheres  not  in  the  things 
but  in  the  persons  using  them.  But  to  the  defiled,  sharp 
contrast  with  the  former  clause.  "  Defiled,"  not  Leviti- 
cally  but  morally  (Heb.  xii.  15  ;  Jude  8).  And  unbeliev- 
ing, "  a  frightful  addition,"  which  heightens  the  picture 


1^6  EPISTLE  TO  TITUS.  [i.  16. 

by  pointing  to  the  source  of  the  defilement :  opposition 
to  saving  truth.  Not  two  classes  of  heretics  are  in- 
dicated, but  those  whom  Titus  is  to  reprove  are  lacking 
all  moral  purity  because  they  are  destitute  of  faith. 
To  them  "nothing  is  pure."  "  Impure  themselves,  they 
will  find  nothing  in  the  world  that  is  clean  to  them." 
What  is  in  and  of  itself  pure,  they  convert  into  impurity, 
make  it  an  occasion  for  sin.  The  relation  of  an  unbe- 
liever toward  any  and  every  object  is  impure  and  sinful. 
The  impurity  of  his  own  mind  communicates  itself  to 
everything  he  touches,  as  a  disease  poisons  food,  and  so 
far  from  any  material  object  promoting  his  moral  perfec- 
tion, it  can  only  awaken  and  augment  his  own  impurity. 
"  Nothino-  is  pure,"  but  .  .  .  We  might  have  anticipated 
the  positive  proposition,  "  all  things  are  defiled,"  but 
instead,  there  is  added  to  the  negative  statement  just 
made  the  reason  of  it :  the  inner  life  is  defiled  ;  hence  the 
impossibility  of  anything  connected  with  the  heretics 
remainin<T  unsoiled.  Their  mind  and  their  conscience. 
The  former  is  "  the  willing  and  thinking  part  of  man  "  (i 
Tim.  vi.  5),  the  latter,  the  consciousness  of  the  moral 
quality  of  our  thinking  and  action  (i  Tim.  i.  3,  5)  in  pro- 
nouncing judgment  on  their  relation  to  the  law.  Beck 
renders  "  the  life-stream  in  its  effluence  and  influence." 
Paul  speaks  elsewhere  of  the  defiled  conscience  of  the 
heretics  (iii.  ii;  i  Tim.  iv.  2).  He  evidently  had  not 
that  false  charity  which  always  credits  errorists  with  good 
motives.  That  Paul  had  the  heretics  in  his  mind  (15)  is 
clear  from  the  concrete  description  which  he  now  gives 
of  these  "defiled  and  unbelieving"  ones,  and  which 
brings  out  "  the  heaven-wide  difference  between  seeming 
and  being." 

16.     They  profess  that  they  know  God  ;  but  by  their  works  they  deny  him, 
being  abominable,  and  disobedient,  and  unto  every  good  work  reprobate. 


I.  i6.]  CHAPTER  I.  197 

They  profess  .  .  .  With  their  solemn  pubHc  avowal 
that  they  know  God  is  contrasted  their  denial  of  it  in 
practice  (2  Tim.  ii.  12  ;  cf.  Matt,  xxiii.).  The  testimony 
of  their  works  is  exactly  the  opposite  of  that  of  their 
words.  Their  life  denies  what  their  lips  avow.  Their 
actions  contradict  their  profession.  Their  works  are  not 
detailed — Titus  was  familiar  with  them — but  they  may 
be  judged  from  the  following  characterization  of  the 
teachers  themselves.  Being  (since  they  are)  abominable, 
a  term  forcibly  expressive  of  their  moral  depravity. 
LUTH. :  "Held  in  detestation  by  God"  (Luke  xvi.  15  ; 
Prov.  xvii.  5).  Disobedient.  V.  O. :  "  Refractory  against 
everything  above  them,  but  especially  against  the  Gospel 
of  grace."  Reprobate,  the  necessary  result  of  the  other 
characteristics  (2  Tim.  iii.  8) ;  lit.  They  did  not  stand 
the  test.  In  them  the  design  of  the  Gospel  was  thwarted 
(Eph.  ii.  10).  Unto  every  good  work  versus  "the  works  " 
by  which  they  deny  God. 


CHAPTER  II. 

i-io.  But  speak  thou  the  things  which  befit  the  sound  doctrine  :  that 
aged  men  be  temperate,  grave,  soberminded,  sound  in  faith,  in  love,  in 
patience :  that  aged  women  likewise  be  reverent  in  demeanour,  not  slan- 
derers nor  enslaved  to  much  wine,  teachers  of  that  which  is  good  ;  that  they 
may  train  the  young  women  to  love  their  husbands,  to  love  their  children, 
to  be  soberminded,  chaste,  workers  at  home,  kind,  being  in  subjection  to 
their  own  husbands,  that  the  word  of  God  be  not  blasphemed  :  the  younger 
men  likewise  exhort  to  be  soberminded :  in  all  things  shewing  thyself  an 
ensample  of  good  works  ;  in  thy  doctrine  shewing  uncorruptness,  gravity, 
sound  speech,  that  cannot  be  condemned;  that  he  that  is  of  the  contrary 
part  may  be  ashamed,  having  no  evil  thing  to  say  of  us.  Ex/iort-serv^ni?, 
to  be  in  subjection  to  their  own  masters,  aftd  to  be  well-pleasing  to  thctn  in 
all  things  ;  not  gainsaying  ;  not  purloining,  but  shewing  all  good  fidelity ; 
that  they  may  adorn  the  doctrine  of  God  our  Saviour  in  all  things. 

But  .  .  .  thou,  in  emphatic  contrast  with  the  unseemly 
myths  and  human  commandments  of  those  just  portrayed. 
Titus  is  charged  to  inculcate  those  things  which  befit, 
become,  harmonize  with,  the  sound  doctrine  (i.  9;  2  Tim. 
iii.  10 ;  iv.  5  ;  i  Tim.  i.  10).  He  is  to  enforce  the  solid 
virtues,  give  directions  befitting  the  Gospel,  in  direct  and 
resolute  opposition  to  the  myths  and  human  ordinances 
which  are  the  staple  of  the  false  teachers.  And  these 
directions  are  to  be  distributed  among  the  various  mem- 
bers of  the  family,  so  as  to  prevent  "  the  overthrow  of 
whole  houses"  (i.  ii). 

The  things  enumerated  as  conformable  to  sound  Chris- 
tian teaching  are  that  aged  men  1  be  .  .  .  temperate  in 
the  use  of  intoxicants  (i  Tim.  iii.  2,  11),   grave,  dignified 

1  ~pf(T/3ijrar,  simply  aged  men;  irputa^vrkpo^,  the  official  name,  Philem.  9; 
Luke  i.  18. 
198 


II.  I    lo.]  CHAPTER  II.  199 

(i  Tim.  ii.  2),  soberminded,  discreet  (i.  8  ;  i  Tim.  iii.  2; 
ii.  9),  sound  in  faith,  in  a  healthful,  normal  condition  in 
respect  of  faith — soundness  of  doctrine  must  mark  the 
people  as  well  as  their  teachers — in  love,  in  patience. 
Soundness  must  attach  to  the  life  as  well  as  to  the  faith. 
This  is  not  the  usual  trilogy  of  Paul,  the  sum  of  Christian 
perfection,  but  patience, =steadfastness,  enduring  forti- 
tude, "  the  moral  energy  in  virtue  of  which  the  Christian 
stands  fast,"  corresponds  in  part  to  hope  (i  Thess.  i.  3  ; 
I  Tim.  vi.  II  ;  2  Tim.  iii.  10).  Calv.  calls  it  "the  sea- 
soning of  faith  and  love."  It  is  indispensable  to  their 
maintenance,  and  is  peculiarly  becoming  to  aged  men. 
That  aged  women  likewise — corresponding  virtues  are 
to  characterize  the  aged  females  in  the  church  (i  Tim. 
V.  2) — be  reverent  in  demeanour,  as  becometh  holiness, 
"  holy-beseeming  "  (Eph.  v.  3  ;  i  Tim.  ii.  10).  Their  en- 
tire external  deportment  is  to  reflect  the  sanctification  of 
the  inner  life  (i  Tim.  ii.  9),  "present  a  certain  decorous 
and  sacred  dignity,"  not  slanderers,  lit.  devils  (i  Tim. 
iii.  11).  Not  enslaved  to  much  wine  is  stronger  than 
"  given  to,"  addicted  to  (i  Tim.  iii.  8).  Bibulous  habits, 
even  among  the  women,  are  what  we  might  expect  from 
the  sensual  and  ungovernable  Cretan  character.  Teachers 
.  .  .  good.  However  direct  or  formal  their  exhortations, 
it  is  obvious  from  the  context  that  they  are  to  be  given 
not  in  public  but  in  domestic  privacy,  to  the  young- 
women  especially.  Timothy,  not  his  appointees, 
shall  give  exhortations  to  the  older  men  and  women,  but 
the  instruction  of  the  younger  women  in  their  peculiar 
duties  is  devolved  here  {versus  i  Tim.  v.  2)  on  the  aged 
women  "  in  their  several  circles  of  influence" — a  matter 
of  obvious  fitness.  Love  their  husbands,  .  .  .  their 
children.  The  first  and  most  obvious  aim  of  their  school- 
ing concerns  the  primary  duties  of  wedded  womanhood, 


200  EPISTLE  TO  TITUS.  [ii.  i-io. 

loving  devotion  to  husband  and  children  in  the  immedi- 
ate sphere  in  which  she  is  placed  by  Providence  and  fitted 
by  nature.  The  sacred  love  of  wife  and  mother  is  most 
becoming  to  sound  doctrine,  beseeming  to  holiness, 
Soberminded,  discreet  in  general  (2;  i  Tim.  ii.  9); 
chaste,  specific,  free  from  impurity  in  thought  and 
behavior.  Workers  at  home,  or  keepers  at  home,^  occu- 
pied with  the  household,  guardians  of  the  home,  the  re- 
verse of  I  Tim.  V.  13.  Kind,''^  kindly,  benignant.  In  sub- 
jection to  their  own  husbands.  "  Own  "  with  emphasis. 
Their  husbands  are  in  the  fullest  sense  their  own  (Eph. 
V.  22  ;  I  Cor.  vii.  2).  Great  stress  is  laid  on  this  obligation, 
"  a  deep  Christian  thought  "  lying  at  the  foundation  of 
the  home  to-day  as  much  as  ever  in  the  past  (Col.  iii. 
18;  I  Pet.  iii.  1-6).  Love  to  husbands  (4)  does  not  dis- 
charge wives  from  a  due  submission  to  them  but  inspires 
and  promotes  it.  Freedom  and  equality  in  Christ  do 
not  conflict  with  the  reciprocal  relations  and  duties  of  life. 
These  duties  are  enforced  by  the  highest  motives,  that  the 
word  of  God,  the  Gospel,  be  not  blasphemed.  This  clause 
connects  immediately  with  the  last  one.  The  doctrines 
of  Christ  would  come  into  ill-repute  if  Christian  wives  re- 
fused obedience  to  their  husbands  (8).  A  like  thought  is 
expressed  positively  in  10  (cf.  i  Tim.  vi.  i  ;  v.  14).  Day  : 
"  The  good  name  of  the  Gospel  depends  upon  the  proper 
conduct  of  its  professors  in  the  stations  they  occupy." 
The  younger  men  {i'crsus\\\Q.  aged,  2),  the  Christian  youth 
likewise,  Titus  is  to  admonish  personally,  as  in  the 
case  of  the  aged.  Sober=minded,  a  comprehensive  attri- 
bute that  '*  contains  everything  in  which  the  moral  in- 
fluence of  Christianity  may  be  displayed."  In  all  things 
belonging  to  faith  and  life,  shewing  thyself  an  ensample 

1  The  text  varies  between  hiKovpync,  and  uiHovfxJC. 

2  rtja^af,  Matt.  xx.  15;  Gal.  v.  22;  Rom.  v.  7  ;  i  Pet.  ii.  8. 


11.  i-io.]  CHAPTER  II.  20I 

— emphasis  on  "  thyself."  A  young  man  himself,  his  per- 
sonal conduct  would  influence  especially  that  class.  To 
the  force  of  his  preaching,  therefore,  is  to  be  added  the 
greater  power  of  example.  Precept  is  to  be  incarnate  and 
illustrated  in  the  life  of  the  preceptor.  The  teacher  must  be 
a  living  copy  which  his  pupils  can  safely  imitate  (i  Cor.xi.i). 
Good  works  (14  ;  iii.  8-14).  The  Apostle  of  faith  is  ever  in- 
culcating good  works  "  in  attestation  of  the  evangelical 
life."  In  thy  doctrine,  better,  in  thy  teaching,  in  thy 
official  vocation  as  teacher.  Uncorruptness  and  gravity 
concern  not  the  subject-matter  of  the  teaching  (as  8),  but 
the  form  of  it.  They  are  to  inhere  in  the  teacher,  as 
personal  qualities  (2  Cor.  xi.  3).  Ellic.  :  "  A  chaste 
sincerity  of  mind  was  to  be  combined  with  a  dignified 
gravity  of  manner"  (2  ;  i  Tim.  ii.  2).  Nothing  about  his 
teaching  must  be  incongruous  with  the  Gospel.  On  the 
contrary,  his  setting  forth  of  Christian  truth  must  leave 
the  impression  of  his  incorruptible  solicitude  to  com- 
municate the  pure  truth,  and  of  his  deep  seriousness  of 
mind.  Sound  .  .  .  Some  understand  this  of  the  con- 
tent of  speech,  which  is  to  be  pure,  wholesome,  versus  the 
adulterated  and  pernicious  teaching  of  the  heretics. 
WiES.  takes  the  clause  in  close  connection  with  the  pre- 
ceding as  still  designating  "  the  qualities  and  character 
of  the  discourse."  Not  only  is  his  public  preaching  to 
be  intrinsically  "  sound,"  but  (Ellic.)  "  so  carefully 
considered  and  expressed  that  it  cannot  be  con= 
demned,  open  to  neither  contempt  nor  animadversion." 
And  so  they  of  the  contrary  part,  the  false  teachers,  or 
the  heathen  and  Jewish  opponents  of  Christianity,  who 
maliciously  revile  Christians  (i  Tim.  v.  14),  may  be 
ashamed,  confounded,  disgraced,  for  the  reason  that,  with 
all  their  malicious  intent,  they  have  no  evil  thing  to  say 
of    us  Christians.     They    can    charge    us   with    nothing 


2  02  EPISTLE  TO  TITUS.  [ii.  i-io. 

wicked  or  odious.  Thus  the  ground  is  cut  from  under 
them.  They  are  disarmed.  Were  the  teachers  and  pro- 
fessors of  the  Gospel  to  faithfully  exemplify  their  tenets, 
the  occupation  of  scoffers  and  revilers  would  soon  end. 
Servants,  bond  servants.  As  all  the  members  of  the  house- 
hold are  to  be  admonished,  the  slaves,  too,  must  be  re- 
minded of  the  moral  requirements  of  their  profession  and 
of  their  Christian  duty  to  conserve  social  order  in  their 
humble  sphere.  They  as  well  as  freemen  have  opportuni- 
ties for  giving  an  object  lesson  to  unbelievers.  In  subjec= 
tion  to  their  own  masters,  the  language  js  identical  with 
5.  (Cf.  I  Tim.  vi.  i.)  This  might  go  hard  with  the  un- 
tamed Cretans,  (i.  13),  especially  with  men  conscious  of 
their  Christian  freedom.  Their  own.  "  To  whom  they 
legally  belong."  Well=pleasing  in  all  things.  To  the 
fullest  extent,  in  every  respect,  are  they  to  be  in  subjec- 
tion— a  duty  always  limited  by  Acts  v.  29.  "Well- 
pleasing  "  goes  beyond  "  subjection."  Not  only  are  they 
to  be  obedient  in  actions,  but  the  spirit  and  manner  of  their 
actions  are  to  be  agreeable  to  their  owners.  After  urging 
two  general  duties,  Paul  forbids  two  vices  which  are  the 
besetting  temptations  of  slaves:  not  gainsaying,  not  pur= 
loining.  They  readily  form  the  habit  of  contradicting 
their  masters,  incessantly  raising  objections,  "  setting  them- 
selves against  their  plans,  wishes  or  orders  "  (i.  9).  Slaves 
are  wont  to  regard  taking  things  for  themselves  as  no 
wrong.  They  are  not  only  to  abstain  from  pilfering  but 
to  show  all  good  fidelity,  cultivate  a  general  faithfulness, 
"  every  form  of,"  and  that  with  a  view  to  adorn  the  doc= 
trine.  A  life  conformed  to  sound  doctrine  is  a  beautiful 
adornment  of  it.  What  honor  even  slaves  can  reflect  on 
the  Gospel  by  their  beautiful  piety  !  God  our  Saviour 
(i.  3  ;  I  Tim.  i.  i).  "  Not  Christ  distinctively,  but  God  in 
His   whole   indivisible    essence."    (Cf.  13  ;    i.   4-)     "The 


II.  1 1-14-]  CHAPTER  11.  203 

doctrine  "  is  that  regarding  the  "  Saviour."  In  all  things  : 
the  adornment  is  as  comprehensive  as  the  obedience  (9). 
The  maintenance  of  a  godly  hfc  in  the  interests  of 
doctrine  is  a  thought  recurring  quite  as  often  in  the  SS. 
as  the  converse.  Doctrine  and  Hfe  reciprocally  support 
each  other.  Those  who  adorn  the  Gospel  thereby  com- 
mend it  to  others,  and  these  in  turn  learn  from  it  to  live 
godly.  This  is  one  high  end  of  the  revelation  of  grace, 
that  we  come  to  righteousness  of  life  here,  with  our  eyes 
fixed  on  the  future  blessed  revelation  of  our  Lord,  who 
indeed  for  this  very  end  delivered  Himself  in  our  behalf, 
that  He  might  ransom  us  from  all  iniquity  and  obtain  for 
Himself  a  people  devoted  to  good  works. 

11-14.  For  the  grace  of  God  hath  appeared,  bringing  salvation  to  all 
men,  instructing  us,  to  the  intent  that  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly  and  righteously  and  godly  in  this  present  world ; 
looking  for  the  blessed  hope  and  appearing  of  the  glory  of  our  great  God 
and  Saviour  Jesus  Christ ;  who  gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity,  and  purify  unto  himself  a  people  for  his  own  possession, 
zealous  of  good  works. 

For  .  .  .  assigns  the  ground  for  these  exhortations. 
It  may  have  been  suggested  by  the  last  clause  which  in- 
culcates the  Christian  behavior  of  the  slaves,  but  it  ap- 
plies virtually  to  all  the  foregoing  admonitions,  it  defines 
the  foundation  of  all  moral  precepts.  The  object  of 
God's  grace  manifested  is  our  sanctification  (Eph.  i.  4). 
The  grace  of  God^"  the  absolute  ground  of  the  work  of 
redemption,"  hath  appeared,^  like  the  sun  in  the  heavens 
(Acts  xxvii.  20 ;  Luke  i.  79).  "  Formerly  hidden  in  God,  it 
has  come  forth  from  concealment  and  become  manifest," 
not  only  by  being  taught,  but  in  fact  by  the  redemption 
effected  in  the  person  and  work  of  Christ.  The  incarna- 
tion is  the  leading  thought,  but  it  comprehends  His  whole 

1  EK£(pdv7i,  tKupdvEia,  13,  a  term  applied  to  the  first  and  second  Advents. 


204  EPISTLE  TO  TITUS.  [ii.  11-14. 

"kindness  and  love"  in  saving  us  (iii.4  ff.).  Bringing 
salvation,  descriptive  of  the  grace  of  God,  providing, 
revealing,  proclaiming,  imparting  salvation.  It  has  power 
to  save,  and  by  it  alone  is  salvation  made  possible  to  all 
men.  The  atonement  is  not  limited.  V.  O. :  "  The 
universality  of  the  provision  and  offer  of  the  Gospel  was 
a  dear  thought  to  the  Apostle  "  (i  Tim.  iv.  10 ;  ii.  4). 
Instructing  us,  i.  e.  "  all  men,"  disciplining.^  V.  O.  :  "  and 
traineth  us."  The  proper  force  of  this  present  participle, 
on  which  lies  the  stress  of  the  chief  thought,  conveys  the 
idea  of  correction  and  punishment,  the  pedagogic  purpose 
of  divine  grace.  V.  O. :  "  Grace,  which  just  before  rose 
like  the  sun,  he  now  displays  as  a  tutor  who  trains  boys, 
by  nature  stubborn  and  unruly,  to  live  a  life  acceptable 
to  God."  Ellic.  :  "  Grace  exercises  its  discipline  on  us 
(i  Cor.  xi.  32  ;  Heb.  xii.  6)  before  its  benefits  can  be  fully 
felt  or  thankfully  acknowledged  ;  the  heart  must  be  recti- 
fied and  its  affections  chastened  before  sanctifying  grace 
can  have  its  full  issues."  The  law  has  its  province  along 
with  the  Gospel  in  the  operations  of  God's  grace.  To 
the  intent  that.  This  is  its  direct  object,  its  final  pur- 
pose. Apart  from  the  disciplinary  action  of  grace  sal- 
vation is  not  realized.  "  In  what  this  divine  training  con- 
sists and  to  what  it  should  lead  he  states  in  what  im- 
mediately follows "  :  denying  .  .  .  lusts,  lit.  "  having 
denied,"  abandoned,  reference  to  the  formal  renunciation 
coincident  with  the  Christian  profession.  Negatively 
some  things  have  to  be  unlearned.  Whatever  stands  in 
the  way  of  spiritual  progress  myst  be  laid  aside.  If  the 
■  new  man  is  to  live  the  old  man  must  die.  Ungodliness,^ 
not  only  idolatry,  but  whatever  in  the  whole  inner  and 
outer  life  is  offensive  to   God.     Worldly   lusts,    the  in- 

1  ■K-aukvEiv,  "  to  educate  by  disciplinary  correction." 

2  aatjiia  versus  ivoi^ia,  i  Tim.  ii.  2. 


II.  II-I4]  CHAPTER  II.  205 

ordinate  hankering  after  things  of  this  life  by  men 
separated  from  God,  the  desires  cherished  by  unbelievers, 
who  are  wholly  occupied  with  this  material  and  transitory 
world  (i  John  ii.  16).  Predicates  of  stronger  ethical 
force  are  usually  employed  (Gal.  v.  14  ;  Eph.  ii.  3  ;  i 
Pet.  ii.  II  ;  iv.  2).  This  more  general  and  inclusive  ex- 
pression "  enhances  the  extent  of  the  abnegation."  Per 
contra,  positively,  grace  teaches  us  to  live  soberly  and 
righteously  and  godly.  These  three  predicates  point  out 
the  moral  demands  of  the  Gospel  respecting  ourselves, 
our  neighbor  and  God.  They  comprehend  the  sum  of 
Christian  duties.  It  is  the  purpose  and  tendency  of  the 
grace  of  God  to  sanctify  the  life  of  man  in  all  directions. 
Soberly.  The  oft  recurrence  of  this  word  in  some  form 
(ii.  4;  v.  6;  i.  8),  ever  reminds  of  (i.  13)  the  reign  of  im- 
moderate passion  and  folly.  Righteously  (i.  5),  godly, 
intent  on  doing  and  suffering  in  all  things  the  will  of 
God,  in  this  world,i  age,  present  order  of  things.  Such 
a  life  under  the  existing  circumstances  is  as  difficult  as 
it  is  necessary.  It  is  a  severe  trial  to  Christians,  but 
there  is  another  life  in  prospect,  and  this  clause  prepares 
the  mind  to  view  that  prospect,  to  direct  its  glance 
towards  the  glorious  consummation,  whose  expectation  will 
prove  the  source  of  strength  and  courage  for  the  life  just 
portrayed.  The  Christian  life  is  conditioned  on  our 
turning  the  back  to  the  world,  the  eye  to  the  blessed  pros- 
pect above  and  before  us.  Looking  for  the  blessed  hope, 
not  subjectively  the  act  of  hope,  but  the  object  of  hope, 
"  hope  contemplated  under  objective  aspects,"  "  the  aim 
of  believing  expectation"  (Col.  i.  5;  Acts  xxiv.  15; 
Gal.  V.  5;  Rom.  viii.  24,  25).  Blessed.  "The  expecta- 
tion of  it  blesses  the  believer."  The  nature  of  the  hope 
is  more  particularly  defined  as  the  appearing  of  the  glory 

1  aiLv,  Eph.  ii.  2  ;  2  Tim.  iv.  lo. 


2o6  EPISTLE  TO  TITUS.  [ii.  11-14 

of  our  great  God  (or  of  the  great  God  and  our)  Saviour. 
This     undoubtedly    points    to    the    Second    Advent    of 
Christ   (i  Tim.  vi.  4  ;  2  Tim.  iv.  6,  8),  but   whether   the 
"  great  God  "  is  an  independent  subject    in  distinction 
from  Jesus  Christ,  or,  Hke  "Saviour,"  an  attribute,  a  title 
of  Christ,  is  not    easily   determined   on  grammatical  or 
exegetical   grounds.      HUTH.   argues  that    N.    T.    usages 
favor  the  idea  of  two  subjects,  but  this  claim  falls  before 
the  fact   that   "  appearance  "  is    used    of   the    Son    only, 
never  of  the  Father  (i  Tim.  iii.  15,  16;   Rom.  ix.  5  ;  Col. 
i.  15-20;  cf.  2  Pet.  i.  11),  where  the  subject  is  undoubtedly 
one,   "  Lord "    taking    the    place    of    "  God "    here.      14 
speaks  exclusively  of  Christ,  contrasting  His  abasement 
with    the    revelation  of  His  glory  (i  Pet.  iv.    13).     Alf.  : 
"  Whichsoever  way   taken,    the    passage    is   just    as    im- 
portant a  testimony  to  the   divinity  of  our  Saviour  :   ac- 
cording to  one  way,  by  asserting  His  possession  of  deity; 
according  to   the   other   even   more  strikingly,  asserting 
His  equality  in  glory  with  the  Father."    Ellic.  :  "■  a  direct, 
definite,  and  even  studied  declaration  of  the  divinity  of 
the  Eternal  Son."     The  hope  of  another  appearing  forti- 
fies and  cheers  the  Christian  whose  faith  is  grounded  in 
theappearingof  divine  grace  (i  i)  rn  the  person  of  Christ, 
who  gave  himself  for  us.     This  clause  expands  the  word 
"  Saviour  "  (13),  and  recalls  "  the  grace  which  brings  sal- 
vation to  all  men."     "Gave  himself"  (Gal.  i.  4;  ii.  20; 
Eph.  V.  25),  expressive  of  a  voluntary  sacrifice.     "  Him- 
self "  :   His  whole  life,  "  the  greatest   gift    ever    given." 
"  For  us,"  in  our  behalf.     V.  O. :  "  In   the  stead  of  those 
who  otherwise  would  not  be  redeemed  from  the  enemy's 
power."     The  atoning  death  is  meant  under  the  aspect 
of  ransoming,  redeeming  men  held  captive.     The  specific 
aim  of  Christ's  self-surrender  unto  death  was  by  means  of  a 
ransom  to  set  us  free  (Matt.  xx.  28  ;   Mark  x.  45  ;    i    Pet. 
i.  18,  19;   I  Tim.  ii.  6)  from  all  iniquity,  to  release  us  from 


II.  15.]  CHAPTER  II.  207 

the  tremendous  power  to  which  we  are  in  bondage  (Rom. 
i.  24),  the  power  "  which  either  knows  not  or  regards  not 
law,"i  the  essence  of  sin  (i  John  iii.  4).  And  purify,  the 
positive  end  of  what  was  just  expressed  negatively  (Eph. 
V.  26).  The  aim  of  Christ's  manifestation  and  self-offering 
was  not  limited  to  our  redemption.  Its  higher  end  was 
through  redemption  to  secure  our  sanctification  (Eph.  v. 
26  ;  Heb.  ix.  14).  The  end  and  tendency  of  salvific  grace 
is  moral  perfection.  It  provides  the  inspiration  and 
strength  for  newness  of  life,  and  offers  to  believers  the 
ground  of  obligation  for  a  sober,  righteous  and  godly  life. 
Unto  himself.  Christ  sets  men  free  from  iniquity  that  He 
may  have  them  for  Himself :  A  people  for  hisown  posses= 
sion  (i  Pet.  ii.  9),  "  a  people  peculiarly  His"  (Deut.  vii. 
6 ;  xiv.  2  ;  Exod.  xix.  5).  Zealous.  Believers  belong  to 
Christ  and  they  share  the  spirit  of  Him  whose  meat  and 
drink  it  was  to  do  His  Father's  will  (2  Tim.  ii.  19;  John 
iv.  34;  ix.  4;  Gal.  v.  24).  Only  those  whom  Christ 
purifies  as  well  as  ransoms  by  His  blood  are  capable  or 
desirous  of  performing  good  works  (7;  iii.  i,  5,  8,  14). 
Luth.  Cat. :  Exposition  of  Second  Article  of  the  Creed. 

15.  These  things  speak  and  exhort  and  reprove  with  all  authority.  Let 
no  man  despise  thee. 

These  things — retrospective  of  the  whole  section  1-14 
— speak,  exhort,  reprove — the  theoretical,  practical,  and 
polemic  features  of  the  work,  simple  instruction,  pressing 
exhortation  and  solemn  admonition  to  the  negligent  or 
wayward.  With  all  authority  may  connect  with  the 
three  imperatives.  Every  form  of  teaching  is  to  be 
pressed  home  as  by  one  who  commands,  who  allows  no 
alternative  to  his  hearers.  Let  .  .  .  despise  thee,  is 
closely  connected  with  the  last  clause.  Suffer  no  one  to 
make  light  of  or  to  set  at  naught  thy  deliverances  (i  Tim. 
iv.  12), 

1  avojiia,  lawlessness. 


CHAPTER  III. 

The  direction  to  enforce  his  instructions  in  an  author- 
itative manner  leads  to  the  thought  of  inculcating  on 
Christians  the  general  duty  of  conforming  to  constituted 
authority  and  of  maintaining  friendly  relations  with  all 
men. 

I,  2.  Put  them  in  mind  to  be  in  subjection  to  rulers,  to  authorities,  to  be 
obedient,  to  be  ready  unto  every  good  work,  to  speak  evil  of  no  man,  not 
to  be  contentious,  to  be  gentle,  showing  all  meekness  toward  all  men. 

Put  them  in  mind  implies  previous  knowledge  regard- 
ing such  duties.  Tliem^"  the  members  of  the  Church." 
To  rulers,  to  authorities,  not  higher  and  lower  magis- 
trates, but  the  two  words  combined  present  more  fully 
the  idea  of  authority.  Rulers  must  have  authority  back 
of  them  (Luke  xii.  ii  ;  xx.  20).  Crete  had  been  for  more 
than  a  century  subject  to  the  Roman  Empire.  Some  find 
the  occasion  for  this  reminder  in  the  rebellious,  ungov- 
ernable national  temper  of  the  Cretans,  but  similar  pre- 
cepts occur  elsewhere.  "  The  Christians  needed  the 
exhortation  all  the  more  that  the  authorities  were 
heathen."  To  be  obedient,  the  external  act  which  pro- 
ceeds from  the  internal  disposition  "  to  be  in  subjection." 
Ready  .  .  .  work  (ii.  14  "  zealous  of")  connects  closely 
with  "  authorities  "  :  every  good  work  required  by  the 
government.  It  is  indirectly  implied  that  there  are  limits 
to  the  prescribed  civil  obedience.  Works  are  not  "  good  " 
when  they  conflict  with  God's  will  (Acts  v.  29  ;  iv.  19). 
From  the  special  duties  to  magistrates  the  thought 
208 


III.  3.]  CHAPTER  III.  209 

enlarges  to  the  general  duties  which  Christians  owe  in 
word  and  deed  to  all  men.  To  speak  evil,  revile,  slander, 
a  prohibition  emphatically  needed  by  the  lying  Cretans 
(i.  12).  Not  contentious  .  .  .  gentle  (i  Tim.  iii.  3), 
the  same  virtue  presented  negatively  and  positively. 
Exceptional  with  the  Cretans  must  have  been  the  dispo- 
sition to  be  yielding,  forbearing,  the  peaceable  charac- 
ter of  those  "  who,  neither  for  the  promotion  of  public  or 
private  interests,  nor  in  the  sphere  of  religion  or  politics, 
light  the  torch  of  discord."  All  meekness,  "  a  virtue  of 
the  inner  spirit."  It  embraces  the  two  last  mentioned 
qualities  and  enjoins  their  exercise  toward  all  men, 
doubtless  pointing  towards  those  not  Christians,  whether 
Jews  or  pagans.  V.  O.  holds  that  the  injunction  was 
needed  by  the  Cretan  churches  "  on  account  of  the  min- 
gling of  different  races  and  individuals  on  the  island."  It 
sets  forth  the  doctrine  of  universal  benevolence,  one  of  the 
chief  glories  of  the  Gospel.  A  reason  for  the  foregoing 
exhortation  follows  (3  ff.).  We  ought  to  be  forbearing  and 
meek  towards  the  degraded  and  perverse,  "  for  we  once 
jequally  needed  mercy  and  forbearance  ourselves."  It  is 
by  the  experience  of  these  that  we  have  been  saved. 
HUTH. :  "As  we  were  in  the  state  in  which  they  are 
now,  but  were  rescued  by  the  kindness  of  God,  it  becomes 
us  to  show  kindness  and  gentleness,"  etc. 

3.  For  we  also  were  aforetime  foolish,  disobedient,  deceived,  serving 
divers  lusts  and  pleasures,  living  in  malice  and  envy,  hateful,  hating  one 
another. 

We  also,  we  too,  all  Christians,  whether  of  Jewish  or 
Gentile  origin  (cf.  5  ;  Eph.  ii.  3),  were  by  nature  no  better 
than  others.  Were,i  "  a  sharp  contrast  to  the  better 
present  described  in  4."  Aforetime,  in  our  sin-stained 
past,  before  grace  saved  us.     Foolish,  without  undcrstand- 

1  ilHtv  stands  emphatic.     Trore  versus  ore. 
14 


210 


EPISTLE  TO  TITUS.  [in.  4-7- 


ing  in  divine  things  (Rom.  i.  21  ;  Gal.  iii.  i  ;  Eph.  iv.  18). 
Disobedient,  i.  e.  to  the  divine  law  (i.  16)  ;  deceived, 
erring,  either  "  led  astray  "  or  "  going  astray,"  ^  not  only 
in  respect  to  truth,  but  with  regard  to  other  sacred 
obligations ;  serving  .  .  .  pleasures.  "  He  who  follows 
his  lusts  is  a  slave  to  them  "  (Rom.  vi.  6,  12).  Paul  may 
refer  to  the  various  vices  "  of  those  with  whom  for  the 
time  being  he  is  grouping  himself."  Living  in  .  .  . 
envy  (i  Tim.  ii.  2;  Col.  iii.  8;  Eph.  iv.  31).  An  evil 
habit  of  mind  is  indicated,  not  "  a  momentary  state  but 
the  steady  direction  of  the  life  "  bears  this  stamp.  Hate= 
ful,  "  detested  and  detestable,"  provoking  abhorrence 
(Rom.  i.  29  ;  Gal.  v.  15),  a  sort  of  antithesis  to  hating  one 
another.  The  hatred  they  cherished  towards  others 
evoked  hatred  in  turn. 

In  contrast  with  our  own  dark  past  behold  the  blessed 
state  into  which  divine  grace  has  brought  us.  Our  trans- 
formation furnishes  no  ground  for  boasting  or  pride.  It 
is  due  not  to  merit  but  to  mercy. 

4-7.  But  when  the  kindness  of  God  our  Saviour,  and  his  love  toward 
man,  appeared,  not  by  works  done  in  righteousness,  which  we  did  ourselves, 
but  according  to  his  mercy  he  saved  us,  through  the  washing  of  regeneration 
and  renewing  of  the  Holy  Ghost,  which  he  poured  out  upon  us  richly,  through 
Jesus  Christ  our  Saviour;  that,  being  justified  by  his  grace,  we  might  be 
made  heirs  according  to  the  hope  of  eternal  life. 

But  points  out  the  contrast.  When  the  kindness  .  .  . 
love  tov^ard  man.  The  two  terms  are  distinguished 
as  "  divine  benevolence  in  general,  and  more  specifically, 
the  compassion  for  mankind."  ^  Both  together=grace, 
"  the  grace  that  brings  salvation."  God's  kindness, 
etc.  (Rom.  ii.  4,  11,  22),  was  suggested  by  "shewing 
all  meekness  towards  all  men  "  (2).  It  contrasts  at  the 
same   time  with   "  living  in   malice,"  etc.  (3),  and    refers 

1  n'AaviDiiEvoi,  Jas.  v.  19;  Heb.  v.  2.  ^  (juTiavOpunla,   Acts  xxviii.  i. 


III.  4-7-]  CHAPTER  III.  2ii 

especially  to  God's  redemptive  work  (ii.  1 1  ;  Eph.  ii. 
John  iii.  i6).  God  our  Saviour  (i  Tim.  i.  i).  Not  by  (in 
consequence  of)  ^  works  .  .  .  righteousness,  begins  the 
apodosis  modifying  the  conception  "  he  saved  us."  By 
way  of  emphatic  contrast  Paul  presents  first  the  negative 
form  of  the  truth  that  saving  grace  is  entirely  free  and 
undeserved.  He  points  out  what  is  not,  as  well  as  what 
is,  the  ground  of  our  salvation,  and  by  what  means  we 
become  partakers  of  it.  It  is  not  said  but  emphatically 
denied  that  we  have  done  such  "works."  We  are  not 
saved  by  works,  etc.,  we  in  fact  have  none.  The  repudia- 
tion of  human  merit  is  absolute.  Which  we  did  (aor.) 
ourselves,  a  definite  act  in  time  like  God's  application  of 
salvation  ("  saved  ").  Impressive  contrast  again  :  Not 
we  by  works  effected  salvation,  but  his  mercy  did,  not 
by  works  but  according  to  his  mercy,  in  virtue  of,  in  con- 
formity with  it  (i  Pet.  i.  3  ;  Luke  i.  78).  Mercy="  kind- 
ness and  love  toward  men."  He  saved,  i.  e.  God,  our 
Saviour  (4),  put  us  into  a  state  of  salvation  (Eph.  ii.  8. 
HUTH. :  "  The  saving  is  here  represented  as  simultane- 
ous with  the  appearance  of  God's  kindness,  although 
'  through  '  refers  the  expression  '  be  saved  '  to  its  ap- 
plication to  individuals,  which  differs  in  time  from  '  when 
the  kindness,'  etc.,  appeared."  The  goodness  which  ap- 
peared in  Jesus  Christ  finds  its  realization  and  end  "  in 
the  saving  of  individuals  by  the  bath  of  regeneration." 
Us  :  believers.  Salvation  is  assured  and  sealed  to  us  from 
the  moment  of  our  union  with  Christ  through  the  wash= 
ing  of  regeneration.  HUTH. :  "  From  Eph.  v.  26  it  is 
clear  that  this  can  mean  nothing  else  than  baptism,"  and 
that  not  as  a  symbol,  or  pledge,  but  as  the  instrumental 
mediating  cause  of  regeneration  and  renewal  which  is 
wrought    by    the    Holy    Ghost    as    the    efficient   agent 

1  tv,  the  condition  of  life  in  which  they  were  wrought. 


2  12  EPISTLE  TO  TITUS.  [m- 4-7- 

(Eph.  V.  26;  Heb.  x.  23  ;   i  Cor.  vi.    11  ;  Acts  xxii.  16). 
HUTH.  :  "  Paul  calls  it  the  bath  of  regeneration  (John  iii. 

3  f[.  ;  I  Pet.  iii.  23),  because  by  means  of  it  God  actually 
brings  about  the  new  birth"  (Rom.  vi.  3  ff.  ;  Gal.  iii.  27  ; 
Col.  ii.  II  ;  I  Pet.  iii.  21).  Ellic.  :  "  a  means  whereby 
we  receive  the  same,  and  a  pledge  to  assure  us  thereof." 
He  adds:  "  Less  than  this  cannot  be  said  by  any  candid 
interpreter."  It  provides  "  the  basis  on  which  rests  all 
further  growth  in  the  life  of  the  Spirit."  V.  O.  :  "  Baptism 
is  the  means  of  regeneration,  if  truly  desired  and  received 
in  faith — which  may  be  assumed  in  respect  to  adults  who 
receive  baptism  by  their  own  free  act."  He  calls  it 
"  the  decisive  act,  the  great  turning-point  in  the  history 
of  their  inner  and  outer  life,"  and  adds  :  "  Whoever,  with 
the  desire  of  salvation,  went  down  into  the  baptismal 
water,  with  the  confession  of  an  honest  faith,  came  forth 
therefrom  as  one  newborn,  to  live  henceforth  a  new  life." 
Paul  does  not  mention  the  subjective  requisite  here  or  in 
7,  probably  because  he  would  enhance  the  saving  mercy 
of  God,  the  divine  work  unto  human  salvation.  And  re= 
newing,  may  betaken  as  "  the  continuing  influence  of  the 
Spirit,"  or  as  synonymous  with  regeneration,  explanatory 
of  it  but  not  adding  any  new  force  to  it.  This  construc- 
tion of  it  is  required  by  the  context,  "  he  saved  us 
through,"  etc.  Of  the  Holy  Ghost, — genitive  of  the 
agent.  Which  .  .  .  richly  through,  etc.  Omit  the  com- 
ma. It  is  not  said  that  He  gave,  but  poured  out,  shed,  an 
expression  derived  from  O.  T.  (Joel  iii.  i  ;  Zech.  xii.  10  ; 
Is.  xliv.  3;  John  i.  33;  Acts  ii.  17,  33;  x.  45).  It  is 
suggestive  of  the  mode  of  baptism.  Richly,  abundantly. 
Of  this  gift,  without  which  salvation  is  impossible,  there 
has  been  to  us  an  abundant  outflow  through  Jesus 
Christ.  The  incomparable,  priceless,  heavenly  effusion 
is  bestowed  by  the  Father  through  the   Son  (John  xiv. 


III.  8.]  CHAPTER  III.  213 

16;  cf.  XV.  26;  vii.  37-39;  2  Cor.  i.  21  f.).  HuTli.  : 
"  Christians  are  saved  by  God  pouring  upon  them,  at 
baptism,  the  Holy  Spirit,  which  renews  them."  Redemp- 
tion is  the  work  of  the  Trinity.  Ellic.  :  "  The  Father 
saves  us  by  the  medium  of  the  outward  laver  which  con- 
veys the  inward  grace  of  the  regenerating  and  renewing 
Spirit ;  that  Spirit  again  is  vouchsafed  to  us,  yea  poured 
out  abundantly  on  us  only  through  the  merits  of  Jesus 
Christ " — the  principal  cause,  the  efficient  cause,  the 
meritorious  cause.  That,  in  order  that,  the  design  of 
God  saving  us,  the  high  end  for  which  He  so  richly 
poured  out  His  Spirit  on  us.  This  final  clause  depends 
on  the  chief  thought  "  saved  "  (5),  though  it  also  connects 
with  "  poured  out  "  (6).  The  former  is  brought  about 
through  the  latter.  We  were  not  only  rescued  from  a 
lost  and  hopeless  condition  by  God's  kindness  and  love, 
justified  by  his  grace,  but  the  end  toward  which  every- 
thing was  directed  was  that  we  should  become  heirs  of 
eternal  life.  "  Justified,"  acquitted  of  guilt  and  punish- 
ment, and  restored  to  the  filial  relation  with  God 
(Rom.  i.  17;  iii.  24;  iv.  5).  Justification  is  exclusively 
an  act  of  grace.  Be  made  heirs  ...  of  eternal  life  (i.  i  f.). 
Eternal  life  is  an  inheritance  not  yet  distributed  in  its 
whole  extent  (Rom.  vi.  22  f. ;  viii.  17,  23  f.).  We  are 
heirs  of  it  according  to  hope,  heirs  prospective,  not  yet 
in  possession  of  the  ultimate  blessedness  to  which  we  are 
destined.  How  such  priceless  privileges  enforce  the 
duties  "toward  all  men  "  enjoined  in  2  ! 

8.  Faithful  is  the  saying,  and  concerning  these  things  I  will  that  thou 
affirnn  confidently,  to  the  end  that  they  which  have  believed  God  may  be 
careful  to  maintain  good  works.  These  things  are  good  and  profitable  unto 
men  : 

Faithful  (i  Tim.  i.  15),  trustworthy,  is  the  saying.     As 

in  I  Tim.  iv.  9,  this  refers  to  what  precedes,  the  impor- 


2  14  EPISTLE  TO  TITUS.  [in.  9. 

tant  doctrines  taught  (4-7).  Concerning  these  things  .  .  . 
affirm  confidently,  asseverate  (i  Tim.  i.  7),  lay  especial 
emphasis  on,  be  positive  in  teaching  these  great  truths. 
Only  a  positive  faith  has  any  value.  The  practical  ob- 
ject and  intent  of  this  positive  instruction  is  at  once 
expressed  :  to  the  end  that  they  maintain  good  works. 
The  doctrine  of  free  grace  is  the  most  powerful  incentive 
to  genuine  good  works  (ii.  7,  14).  These  follow^  faith, 
they  are  its  outward  expression,  and  they  are  possible 
only  to  those  who  have  faith,  who  have  believed  God. 
The  phrase  expresses  a  vital  relation  to  God  Himself 
(Acts  xvi.  34,  15;  xviii.  8).  The  emphasis  is  on  God, 
those  who  believe  or  trust  God,  instead  of  putting  faith 
in  man  or  perhaps  in  false  deities.  Be  careful,  anxious, 
solicitous  about  the  outward  life,  make  good  works  a 
study  and  a  care.  Maintain,  lit.  carry  on,  practise,  "give 
prompt  and  sedulous  attention  to."  These  things,  this 
positive  and  practical  teaching,  or  these  instructions  as 
to  good  works,  in  sharp  contrast  with  the  foolish  and  un- 
profitable things  described  in  9  are  good  ^/rr  se,  intrinsi- 
cally, versus  "  vain,"  and  proftable  (i  Tim.  ii.  3),  versus 
"  unprofitable." 

9.     But  shun  foolish  questionings,  and  genealogies,  and  strifes,  and  fight- 
ings about  the  law ;  for  they  are  unprofitable  and  vain. 

Shun  versus  "affirm  confidently."  Hold  aloof  from 
such  fables  and  fightings,  go  out  of  their  way  (2  Tim.  ii.  16) 
Foolish,  not  a  subject  for  reasonable  study,  inconsistent 
with  the  genius  of  Christianity.  Questionings  and, 
genealogies  (i.  10  ;  i  Tim.  vi.  20).  The  latter  term  dis- 
closes the  theme  or  content  of  these  questions.  Strifes, 
sheds  light  on  the  behavior  of  the  heretical  disturbers. 
They  are  given  to  quarrels,  disputes  about  the  law,  and 

1  Ka\a.  versus  ^upaq 


III.  10,  II.]  CHAPTER  ITT.  215 

individual  precepts  (i.  14),  a  prevailing  form  of  contro- 
versy (i  Tim.  i.  7),  the  natural  result  of  those  unreason- 
able "questionings"  (i  Tim.  vi.  4  ;  2  Tim.  ii.  23).  For 
they  .  .  .  and  vain,  fruitless  and  bootless,  no  good  is 
derived  from  them,  either  for  faith  or  life.  V.  O.:  "  Paul 
has  his  mind  directed  particularly  to  the  contentions  of 
the  Jewish  party." 

TO,  II.    A  man  that  is  heretical  after  a  first  and  second  admonition  refuse; 
knowing  that  such  a  one  is  perverted,  and  sinneth,  being  self-condemned. 

A  man  .  .  .  heretical^"  a  man  who  causes  divisions." 
With  later  writers  "heresy  "=the  espousal  of  fundamental 
error,  but  this  is  not  its  N.  T.  sense  (i  Cor.  xi.  19  ;  Gal. 
V.  20;  Rom.  xvi.  17;  cf.  2  Pet.  ii.  i).  Here  is  meant 
evidently  one  who  occasions  divisions  in  the  church  by 
such  erroneous  teachings  as  have  just  been  described  (9  ; 
i.  14).  Calv.  :  "  Whoever  wantonly  breaks  up  the  unity  of 
the  church."  After  .  .  .  admonition,  reprimand  (i  Cor. 
X.  1 1  ;  Eph.  vi.  4),  "  including  both  blame  and  exhorta- 
tion." Refuse  (i  Tim.  iv.  7),  avoid,  have  nothing  to  do 
with.  After  a  second  unavailing  exhortation  desist  from 
further  warnings.  Have  no  contention  with  him.  It  is 
labor  lost.  According  to  some  "  admonition  "=private 
excommunication,  "  refuse  "=public  excommunication. 
The  latter  may  be  implied,  but  certainly  is  not  formally 
expressed  (i  Tim.  v.  ii).  The  ground  for  this  rejection 
is  given :  Knowing,  "  by  the  ill-success  of  thy  admoni- 
tions," that  such  a  one  is  perverted,  perverse,  totally 
corrupted  in  thought  and  aim  (Deut.  xxxii.  20  ;  LXX.), 
inwardly  controlled  by  a  complete  aversion  and  antagon-. 
ism  to  truth  and  right.  And  sinneth,  being  self=con= 
demned.  Omit  the  comma.  One  who  rejects  a  twice- 
offered  admonition  sins  with  the  full  consciousness  of 
guilt  and  condemnation  (i  Tim.  iv.  i).  This  defines 
more  precisely  his  perverseness.      He  sins  in  spite  of  his 


2i6  EPISTLE  TO  TITUS.  [111.12,13. 

self-condemnation.  Ellic.  :  "  He  condemns  himself  in- 
directly and  implicitly  as  acting  against  the  law  of  his 
mind,  and  doing  in  his  own  particular  case  what  in  the 
general  he  condemns."  Such  a  one  bears  within  himself 
his  sentence.  There  is  no  help  for  him,  no  hope  of  his 
recovery. 

T2,  13.  When  T  shall  send  Artemas  unto  thee,  or  Tychicus,  give  diligence 
to  come  unto  me  to  Nicopolis:  for  there  I  have  determined  to  winter.  Set 
forward  Zenas  the  lawyer  and  Apollos  on  their  journey  diligently,  that 
nothing  be  wanting  unto  them. 

Final  directions  and  salutations.  Titus  is  urged  to 
hasten  to  Paul  after  the  arrival  in  Crete  of  one  of  the 
persons  mentioned.  Whether  this  one  was  to  supply  the 
place  of  Titus  while  the  latter  was  away,  or  conduct 
him  to  Paul,  cannot  be  determined.  Artemas  is  not 
mentioned  again.  Tychicus  (2  Tim.  iv.  12  ;  Col.  iv.  7; 
Eph.  vi.  21).  Nicopolis,  probably  the  one  in  Epirus, 
a  place  of  importance,  "  not  unsuitable  as  a  centre 
for  missionary  operations."  This  offers  no  evidence  that 
Paul  wrote  from  Nicopolis.  The  next  clause  "  there," 
etc.,  shows  that  at  the  time  of  writing  he  was  not  at 
Nicopolis.  No  historical  deduction  can  be  drawn  from 
Paul's  resolve  to  winter  there.  Of  Zenas  nothing  is 
known,  nor  can  it  be  decided  whether  "  the  lawyer  "  refers 
to  his  being  learned  in  the  SS.  (Matt.  xxii.  35),  or 
to  his  being  skilled  in  the  Roman  law.  Apollos  was  an 
Alexandrian  Jew,  versed  in  the  SS.,  a  disciple  of  John, 
instructed  in  the  Gospel  by  Aquila  and  Priscilla,  an 
eloquent  preacher,  a  friend  of  Paul  (Acts  xviii.  24-28  ; 
I  Cor.  xvi.  12).  These  two  were  at  present  in  Crete  and 
about  to  leave  it.  Titus  is  to  act  diligently,  zealously,  in 
sending  them  forward  on  their  journey,  supplying  them 
with  all  their  various  needs  (3  John  6)  so  that  nothing 
be  wanting  to   them   (Rom.   xv.   24;    i  Cor.  xvi.  6,  11). 


III.  14,  15.]  CHAPTER  III.  -zxi 

Beng.  infers  from  this  that  Titus  had  means.  This 
final  injunction  that  particular  assistance  be  given  to  two 
brethren,  leads  Paul  to  one  more  general  exhortation  that 
good  works  be  cultivated. 

14.  And  let  our /tvy^/t.' also  learn  to  maintain  good  works  for  necessary 
uses,  that  they  be  not  unfruitful. 

Let  our  people,  "  fellow-believers  with  Paul  and  Titus 
in  Crete,"  "  those  around  thee,"  or  our  brethren  gener- 
ally (8).  The  diligence  of  Titus  in  complying  with  the 
injunction  to  render  this  needed  assistance,  should  be  made 
an  object  lesson  to  his  flock,  moving  them  to  the  practice 
of  good  works:  "here,  decidedly  works  of  Christian  be- 
neficence and  mercy,"  those  directed  to  necessary  uses 
(wants),  all  cases  where  the  necessities  of  others  come 
before  their  eyes.  They  should  ever  tender  relief  to 
those  in  need,  that  they  be  not  unfruitful.  A  faith 
which  does  not  produce  good  works  is  like  trees  without 
fruit.  Acts  of  love  are  the  fruits  of  faith,  and  such  fruit- 
fulness  is  needed  not  only  for  others' benefit,  but  for  one's 
own  spiritual  enrichment. 

15.  All  that  are  with  me  salute  thee.     Salute  them  that  love  us  in  faitli. 
Grace  be  with  you  all. 

All  .  .  .  with  me,  those  in  his  company,  probably 
his   fellow-laborers.     Salute  .   .   .  love  us  in  faith.      His 

salutation  is  restricted  to  those  "  with  whom  the  common 
faith  is  the  bond  of  the  most  intimate  union."  The  bene- 
diction, grace  be  with  you  all,-  includes  the  overseer 
and  those  under  his  oversight.  We  cannot  conclude 
from  it  that  the  Epistle  was  intended  for  the  Church  as 
well  as  for  Titus. 


ANNOTATIONS 

ON    THE 

EPISTLE   TO    PHILEMON 

BT 

EDWARD   T.   HORN,    D.D. 


INTRODUCTION. 


That  the  Epistle  to  Philemon  was  written  about  the 
same  time  as  that  to  the  Colossians,  is  evident  on  com- 
parison of  verses  23,  24,  with  Col.  4  :  ia-14.  The  same 
persons  were  with  Paul  on  both  occasions,  and  both  let- 
ters were  sent  to  Colossae  by  the  hands  of  Tychicus  and 
Onesimus.  Philemon  was  a  dear  friend  of  Paul,  a  con- 
vert of  his,  who  probably  had  been  led  to  Christ  while 
the  apostle  resided  in  Ephesus,  A.  D.  54-57  (Acts  19  :  10"). 
In  his  home  Paul  may  have  first  met  the  slave  Onesimus. 
This  man  afterwards  ran  away  from  his  master,  having 
stolen  something  from  him.  Onesimus  came  under  Paul's 
influence  at  Rome.  Home-sickness  or  destitution  or  a 
casual  meeting  with  Epaphras  may  have  brought  him  to 
Paul's  '*  hired  house."  He  became  a  Christian  ;  how 
real  a  Christian  is  shown  by  his  prompt  return  to  his 
master  at  Paul's  bidding  after  he  had  approved  himself 
a  useful  friend  and  servant  to  the  prisoner  of  the  Lord. 

This  epistle  is  a  beautiful  specimen  and  example  of 
Christian  courtesy.  Both  Paul  and  Philemon  approve 
themselves  gentlemen  in  it,  and  the  high  tone  of  Chris- 
tian intercouse  between  these  two  shows  of  what  sort  the 
earliest  followers  of  our  Lord  were  ;  while  the  case  of 
Onesimus  also  goes  far  to  prove  how  real  a  gentleman  the 
Gospel  can  make  out  of  a  slave  and  a  thief. 

It  is  most  suggestive  as  to  the  manner   in  which  the 

221 


2  22  IN  TROD  UC  TION. 

Church  approached  great  social  questions  which  in  their 
deepest  essence  were  contrary  to  the  Gospel,  and  (in  the 
words  of  Bengel)  as  showing  how  Christians  ought  to 
apply  higher   principles  in    ordinary  life.     (See  on  Col. 

3  :  22—4  ■■  2.) 

But  we  value  it  most  of  all  as  an  instance  of  the  prin- 
ciples which  animated  the  apostle  as  a  pastor  of  souls, 
and  of  the  tact  which  he  used.  As  such  it  remains  an 
example  to  all  who  are  called  to  answer  for  their  fellow- 
men. 

The  epistle  should  be  dear  not  to  a  pastor  only,  but  to 
servants,  to  culprits,  to  fugitives,  and  to  the  penitent. 
What  nobler  description  of  apostolic  Christianity  could 
be  given  than  Onesimus  renders,  at  the  command  of  Paul 
going  back  to  servitude,  exposing  himself  to  merited 
punishment,  confessing  his  sin — merely  because  it  was 
right  to  do  so?  That  must  have  been  a  model  house- 
hold in  which  Philemon  had  a  brother  in  his  slave  and  his 
slave  for  a  brother.  Their  new  confidence  and  love, 
while  it  did  not  destroy  the  natural  relation  between 
master  and  servant,  rested  on  the  fact  that  each  had  the 
other  forever. 

It  is  the  only  strictly  private  letter  of  the  apostle  Paul 
preserved  to  us  in  the  New  Testament.  It  cannot  be  too 
highly  esteemed  as  a  glimpse  of  the  inner  and  the  domes- 
tic life  of  the  second  generation  of  followers  of  Jesus. 


1-3-  Paul,  a  prisoner  of  Christ  Jesus,  and  Timothy  our  brother,  to  Phile- 
mon our  beloved  and  fellow-worker,  and  to  Apphia  our  sister,  and  to 
Archippus  our  fellow-soldier,  and  to  the  church  in  thy  house  :  Grace  to  you 
and  peace  from  God  our  Father  and  the  Lord  Jesus  Christ. 

I.  Paul,  a  prisoner  of  Jesus  Christ.  The  epistle  be- 
gins in  the  prison  at  Rome.  Paul  is  writing  to  a  friend. 
As  in  his  letter  to  the  Philippians,  he  does  not  begin  by 
asserting  his  apostolic  office.  It  is  the  man  Paul  to  his 
friend.  But  not  Paul  merely,  but  Paul  a  prisoner — but, 
and  this  makes  all  the  difference,  a  prisoner  of  Jesus 
Christ.  The  words  express  the  fellowship  in  Christ  and 
in  Christian  love  which  binds  Paul  and  Philemon  to- 
gether, and  give  to  the  letter  more  weight  than  any  offi- 
cial sanction  could  (Eph.  4  :  i).  Is  it  not  true  that  as  a 
Christian  brother  a  minister  of  Christ  can  effect  more  in 
personal  intercourse  with  men,  than  by  the  assertion  of 
official  dignity  and  authority?  KUEBEL  says  of  this 
epistle,  that  "  it  gives  us  an  immediate  insight  into  the 
personal  life  of  the  apostle,  into  his  way  of  thinking  and 
doing,  and  all  must  own  that  here  they  meet  an  unusually 
tender  and  delicate  but  at  the  same  time  rich  and  noble 
mind,  a  depth  of  insight  and  also  a  skill  in  dealing  with 
all  sides  of  a  difficult  subject  which  we  cannot  but  admire. 
For  the  characterization  of  the  apostle  this  letter  offers  a 
very  mine  of  suggestions." — And  Timothy  the  brother. 
Timothy  had  been  associated  with  Paul,  and  most  prob- 
ably with  Philemon,  during  the  former's  extended  residence 
in  Ephesus.  Though  he  has  no  more  part  in  the  letter,  which 

223 


2  24  EPISTLE   TO  PHILEMON.  [2. 

Paul  seems  to  have  written  with  his  own  hand,  he  naturally 
would  desire  to  greet  an  old  friend,  and  Philemon  would 
expect  it.  He  was  acquainted  with  the  case  of  Onesimus 
also,  and  interested  in  the  issue.  Note,  however,  how 
much  more  important  a  position  Paul  gives  to  Timothy 
in  the  letter  than  he  does  to  the  others  whose  names  ap- 
pear at  the  end.  (See  Col.  i  :  i.) — To  Philemon  the  beloved 
and  our  feIIow=worker.  This  was  not  mere  compliment. 
Philemon  probably  had  been  one  of  Paul's  converts  at 
Ephesus,  and  afterwards  a  co-worker  there,  and  probably 
elsewhere.  He  must  have  resided  in  that  city  while  Paul 
was  there,  and  Paul  seems  to  have  been  at  home  in  his 
house.  Afterwards  he  removed  to  Colossae,  which  prob- 
ably really  was  his  home,  his  residence  at  Ephesus  having 
been  only  temporary.  Later  legend  made  Philemon 
bishop  of  Colossae.  Nothing  stamps  the  old  lists  of 
bishops  as  untrustworthy  with  more  certitude,  than  their 
thirsty  adoption  of  all  the  names  mentioned  in  the  sacred 
story. 

2.  And  Apphia,  the  sister.  In  all  probability,  Phile- 
mon's wife.  In  that  early  day,  it  could  not  have  been 
unusual  to  find  households  which  the  Gospel  divided  ;  a 
husband  or  wife  in  the  Lord,  and  the  other  unbelieving 
(i  Cor.  7  :  12,  13).  How  great  the  blessing  of  Philemon 
and  Apphia,  having  one  calling,  one  faith,  one  spirit,  one 
motive,  and  a  perfect  community  of  interest.  Tasting 
the  reality  of  Christian  marriage,  and  its  blessedness,  the 
usefulness  of  both  was  multiplied  also. — And  Archippus 
our  fellow=soldier.  (See  Col.  4  :  17.)  Some  think  him  a 
Christian  worker  whose  field  was  at  Laodicea,  though 
his  home  was  with  Philemon ;  an  evangelist  abiding 
there  for  a  while  ;  or  the  pastor  at  Colossae,  in  the 
absence  of  Epaphras.  Most  probably  the  son  of  Phile- 
mon is  meant,  at   this  time  a  deacon  in  the   Colossian 


3-]  EPISTLE   TO  FHI LEMON.  225 

Church,  still  in  his  father's  home.  As  a  youth  Paul  had 
known  him  and  been  attracted  by  his  youthful  enthusias- 
tic helpfulness,  and  may  have  made  him  his  companion 
in  some  of  his  excursions  and  undertakings  at  that  time. 
He  called  him  \\\s  fclloiv-soldier.  At  any  rate,  Archippus 
had  now  undertaken  to  fight  the  good  fight. — And  to  the 
church  in  thy  house.  A  church  at  Colossje,  and  per 
haps  the  only  band  of  Christians  there,  regularly 
assembled  for  worship  in  the  house  of  Philemon.  This 
was  the  representative  house  in  the  congregation.  At 
this  time  Christians  usually  assembled  in  private  houses, 
having  fixed  places  of  assembly,  however.  In  some  cities 
there  were  several  such  churches,  as  at  Rome.  Special 
places  of  worship  are  mentioned  by  Tertullian,  but  the 
Christians  were  not  allowed  to  have  public  places  of  wor- 
ship until  the  third  century.  Col.  4:15.  We  see  here 
evidence  not  only  of  Philemon's  devotion  and  zeal,  but 
also  of  his  importance  in  the  Church.  How  useful  in 
that  formative  period  were  the  responsible  men  who  held 
the  converts  together,  and  gave  them  a  local  habitation, 
in  the  places  which  apostles  and  evangelists  had  visited, 
when  these  went  further  and  further.  ChrysOSTOM  un- 
derstands by  "the  church  in  thy  house"  simply  Phile- 
mon's household,  all  of  whom,  slaves  and  all,  formed  a 
church.  This  is  not  probable  ;  for  if  so,  either  Onesimus 
had  been  separate  from  them,  or  his  fault  would  also 
have  been  an  apostasy  ;  and  he  would  have  returned  not 
simply  a  new-born  brother,  but  rather  a  penitent  under 
discipline. 

3.  Though  it  be  a  personal  letter,  he  gives  his  apostol- 
ical benediction.  It  is  his  prayer  and  gift  ;  but  also  tells 
the  assurance  in  which  both  abode.     (See  Col.  i  :  2.) 

4-7.     I  thank   my  God  always,  making  mention  of  thee  in   my  prayers, 
hearing  of  thy  love,  and   of  the  faith  which  thou  hast  toward  the  Lord 
15 


2  26  EPISTLE  TO  PHILEMON.  [4-6. 

Jesus,  and  toward  all  the  saints  ;  that  the  fellowship  of  thy  faith  may  be- 
come effectual,  in  the  knowledge  of  every  good  thing  which  is  iif  you,  unto 
Christ.  For  I  had  much  joy  and  comfort  in  thy  love,  because  the  hearts  of 
the  saints  have  been  refreshed  through  thee,  brother. 

4.  My  prayers.  Shows  that  Paul  maintained  the  habit 
of  private  devotion.  And  in  his  prayers  he  made  special 
mention  of  this  friend,  as  it  was  his  custom  to  pray  for 
his  converts  singly  (i  Thess.  1:2).  And  in  praying  for 
him,  he  always  had  reason  for  thanksgiving  too.  Add  to 
the  unwearied  outward  labors  of  the  apostle  this  intense 
sympathy  with  the  virtues,  imperfections  and  cares  of 
all  whom  he  had  begotten  in  the  Lord  !  (2  Cor. 
1 1  :  29). 

5.  Hearing.  Through  Epaphras,  and  through  Onesi- 
mus.  "  Yet  the  distance  between  Rome  and  Phrygia  was 
not  small  "  (Chrysostom).  In  such  matters  Paul  was 
dependent  on  ordinary  means  of  information. — Of  thy 
love :  brotherly  love. — The  faith.  Faith  here  means 
fidelity.  Epaphras  and  Onesimus  must  have  praised 
Philemon's  liberality  and  justice.  He  fulfilled  every 
duty.     To  him  the  needy  had  recourse  (Job  29  :  11-16; 

31  :  13-40). 

6.  This  sentence  is  not  clear  and  the  explanations 
given  are  not  satisfactory.  It  may  be  read,  as  in  the 
text,  as  telling  what  Paul  wished  for,  or  as  a  further 
statement  of  what  he  had  heard  of  Philemon.  Effectual 
is  changed  to  evident,  manifest,  in  the  Vulgate,  in  accord- 
ance with  a  various  reading.  And  it  is  a  question  whe- 
ther we  should  read  in  you  or  in  us.  Bengel  refers  to  2 
Cor.  8  :  9.  The  fellowship  of  Philemon's  faith  or  faith- 
fulness means  the  fellowship  with  others  to  which  it  led 
him,  so  that  he  shared  with  them  what  he  had. 
(EllicotT:  "The  participation  of  thy  faith  en- 
joyed   by    others.")     It    is    the     usual    word     for    the 


y,S.]  EPISTLE   TO  PHILEMON.  227 

almsgiving,  the  communion,  which  was  essential  to  the 
worship  and  life  of  the  early  Church.  (See  on  Phil. 
I  :  3-7.)  I  would  read  the  verse  :  Hearing  how  the 
felloivsJiip  of  thy  fidelity  is  become  effectual  unto  Christ,  in 
your  thorough  hiowledge  of  every  good  tiling  that  is  in 
you  {Christians)  or  in  us  {Christians)  ;  i.  e.  Philemon 
was  learning  by  experience,  in  his  continual  exercise  of 
charity,  to  know  more  and  more  of  the  compass  of  the 
life  of  Christ.  He  was  attaining  to  that  real  and 
thorough  knowledge  Paul  repeatedly  commends  at  this 
time  (Phil.  1:9;  Col.  i  :  9). 

7.  For  seems  to  confirm  our  interpretation  of  the  pre- 
ceding sentence.  This  is  a  delicate  commendation  of 
Philemon's  kindness.  Paul  lets  him  know  the  grateful 
report  spread  abroad  of  him.  It  is  right  to  let  the  chari- 
table know  the  Church's  appreciation  of  their  devotion. 
— Hearts.  In  the  original  Bowels,  that  word  including 
"all  the  nobler  viscera"  (Col.  3:  12). — Refreshed.  (See 
Matt.  1 1  :  28.)  The  word  our  Lord  uses,  when  He 
promises  to  give  rest  to  those  that  labor  and  are  heavy- 
laden.  Philemon  was  the  means  and  instrument  of 
Christ's  kindness.  Through  the  willing  service  of  His 
followers  our  Lord  refreshes  those  who  come  to  Him. 
(See  Col.  1:4.) 

8-14.  Wherefore,  though  I  have  all  boldness  in  Christ  to  enjoin  thee 
that  which  is  befitting,  yet  for  love's  sake  I  rather  beseech,  being  such  a  one 
as  Paul  the  aged,  and  now  a  prisoner  also  of  Christ  Jesus  :  I  beseech  thee 
for  my  child,  whom  I  have  begotten  in  my  bonds,  Onesimus,  who  was  afore- 
time unprofitable  to  thee,  but  now  is  profitable  to  thee  and  to  me  :  whom  I 
have  sent  back  to  thee  in  his  own  person,  that  is,  my  very  heart  :  whom  I 
would  fain  have  kept  with  me,  that  in  thy  behalf  he  might  minister  unto  me 
in  the  bonds  of  the  gospel :  but  without  thy  mind  I  would  do  nothing;  that 
thy  goodness  should  not  be  as  of  necessity,  but  of  free  will. 

8.  Wherefore.  Because  of  your  evident  Christian 
spirit.— That     which    is    befitting.     A    Christian  is    not 


2  28  EPISTLE   TO  PHILEMON.  [9,  10. 

governed  by  a  code  of  law,  but  feels  himself   bound  by 
whatever  befits  his  profession  (Col.  3:18;    Eph.  5  :  4). 

9.  Beseech.  ExJiort.  (See  i  Thess.  4  :  i.) — Paul  the 
aged.  Paul  might  now  be  about  sixty  years  old,  and  was 
much  worn.  Westcott  and  HORT  decidedly  prefer  a 
reading  which  (by  the  insertion  of  a  single  letter)  makes 
\.\\\'5,,  Paul  an  ambassador.  (See  Eph.  6  :  20 ;  2  Cor. 
5  :  20.) — And  now  a  prisoner  also  of  Christ  Jesus  (i  :  i). 

10.  My  child  (i  Cor.  4:15;  Gal.  4  :  19). — Onesimus, 
Onesimus  was  Philemon's  slave.  He  had  run  away  from 
him,  perhaps  in  dread  of  punishment,  but  more  likely 
because  he  had  stolen  somewhat  and  wished  to  en- 
joy it  (18).  He  had  met  Paul  in  Rome.  As  Paul  was  a 
prisoner  there,  Onesimus  must  have  gone  to  him,  to  his 
house.  He  had  known  Paul  in  the  house  of  Philemon. 
The  bad  recognize  the  good,  and  pay  tribute  to  Christ 
by  always  resorting  to  His  followers  when  destitute  and 
desolate.  The  report  Onesimus  gave  of  his  master  shows 
that  he  had  been  kindly  treated  by  him,  and  loved  to 
speak  of  and  praise  him.  He  was  homesick.  As  it  is 
evident  that  it  was  not  in  his  power  (19)  to  repay  what 
he  had  taken,  it  is  likely  he  had  lost  or  squandered  it  all ; 
and  it  was  either  in  dire  want  or  dawning  repentance, 
like  the  prodigal  son's,  that  he  had  recourse  to  Paul,  whose 
gospel  he  had  heard  in  the  home  at  Ephesus.  And  Paul 
not  only  relieved  him,  but  begot  him  again  to  a  new  life 
in  Christ,  the  reality  and  genuineness  of  which  are  proved 
by  Onesimus'  return  to  his  master  at  Paul's  bidding  with 
this  letter.  It  is  not  strange  that  Paul  loved  him  like  a 
son.  Singularly  enough,  the  slave's  proper  name  (which 
extant  inscriptions  show  not  to  have  been  unusual  in 
that  region)  means  Helpful.  That  Paul  was  not  unmind- 
ful of  this  suggestion,  we  see  in  the  next  verse.  (See  on 
Phil.  3  :  2.) 


II-I3.]  EPISTLE   TO  PHILEMON.  229 

11.  Unprofitable  and  profitable,  though  an  allusion  to 
the  meaning  of  the  name  of  Onesimus,  have  quite  another 
sound  than  it.  On  this  play  on  the  word,  Bengel  re- 
marks :  "  Paul  seems  to  have  been  a  man  who,  when 
among  those  who  would  not  abuse  it,  could  be  playful 
and  humorous,  notwithstanding  his  great  earnestness." 
Onesimus  had  done  all  he  could  at  Rome  to  serve  Paul. 
"  What  I  call  Timothy,  that  I  call  him  also  "  (Chrys- 
OSTOM).  He  makes  no  endeavor  to  excuse  the  fault  of 
Onesimus,  nor  would  he  help  Onesimus  to  do  so.  Rut 
the  change  that  had  been  wrought  in  Onesimus  was  a 
strong  reason  why  Paul's  request  for  him  should  be 
granted. 

Whom  I  have  sent  back  to  thee.  Christian  repentance 
demands  restitution.  While  Paul  preached  the  free  for- 
giveness of  sins,  this  shows  how  he  administered  private 
absolution.  Not  by  way  of  penance,  but  for  Christ's 
sake,  he  requires  the  forgiven  one  to  do  his  utmost  to 
undo  his  fault.  Onesimus  must  go  back  to  his  master, 
and  without  stipulations.  This,  though  Paul  loves  him 
as  his  own  heart  (13).  Nay,  because  he  so  loves  him. 
But  then  Paul  does  his  utmost  that  this  tender  simplicity 
of  repentance  and  obedience  may  not  be  chilled  and 
blasted  by  a  harsh  reception.  Thus  a  pastor  mediates  be- 
tween those  who  have  done  and  those  who  have  suffered 
wrong.  If  Onesimus  had  refused  to  go,  it  would  not  have 
invalidated  Paul's  preaching  of  forgiveness  ;  but  it  would 
have  shown  Onesimus'  repentance  to  be  unreal. 

12.  That  is,  my  very  heart.  Bowels,  as  in  ver.  7. 
This  profession  of  love  for  Onesimus  undoubtedly  was 
sincere.  In  his  new  life,  at  least,  the  man  must  have 
been  winning ;  and  in  his  old,  he  doubtless  had  been  a 
valued  servant. 

13.  We   may  imagine  of  how   much   use  this  servant 


230  EPISTLE   TO  PHILEMON.  [14-16. 

might  be  to  Paul.  And  he  knew  well  how  gladly  Phile- 
mon would  do  anything  for  him,  even  lend  him  his 
servant.  T]ic  bonds  of  tJie  Gospel  are  upon  the  prisoner 
of  the  Lord. 

14.  The  very  assurance  of  Philemon's  friendship  bound 
Paul  to  act  fairly.  Mark  his  perfect  courtesy.  The 
courteous  and  truly  loving  man  never  presumes,  never 
overrides  another's  right. — That  thy  goodness  should  be 
...  of  free  will.  It  is  important  not  to  force  good  men 
to  do  more  than  they  are  willing  to  do,  but  so  to  address 
their  conscience  that  they  will  willingly  do  all  they  ought 
to  do,  and  continually  more  and  more.  It  is  not  the 
amount  of  our  gift,  but  the  spirit  of  it,  which  is  accept- 
able to  God  (2  Cor.  9:7;   Luke  21  :  1-4). 

15-16.  For  perhaps  he  was  therefore  partedy;-(7w  thee  for  a  season,  that 
thou  shouldest  have  him  for  ever;  no  longer  as  a  servant,  but  more  than  a 
servant,  a  brother  beloved,  specially  to  me,  but  how  much  rather  to  thee, 
both  in  the  flesh  and  in  the  Lord. 

15-16.  How  beautiful  this  is.  Christianity  combated 
and  overthrows  slavery  by  making  of  bondmen  "  brothers 
beloved  in  Christ."  The  outward  relations  of  masters 
and  slaves  may  continue,  but  the  real  relation  is  altogether 
changed.  The  worst  laws  would  have  their  teeth  drawn, 
if  masters  and  slaves  both  realized  that  they  have  each 
other  eternally,  and  that  eternally  they  are  brothers.  So 
Onesimus  was  accredited  to  the  Colossian  Church  as"  the 
faithful  and  beloved  brother  "  (Col.  4  :  9).  Not  only  the 
relations  between  masters  and  slaves  are  changed  by  the 
Gospel.  All  natural  relations  are.  Husbands  and  wives, 
parents  and  children,  brothers  and  sisters,  learn  that  they 
are  such  not  in  the  flesh  only,  but,  being  in  Christ,  they 
belong  to  each  other  eternally.  Thus  their  mutual  rela- 
tions are  purified  and  glorified.  CllRVSOSTOM  and 
Jerome  point  to  this  as  an  instance  of  God's  Providence 


I7-20.]  epistlp:  to  piiiLErdON: 


231 


overruling  evil,  and  refer  also  to  the  story  of  Joseph. 
(See  also  Augustine,  Enchiridion,  100-103  :  "  It  would 
not  be  done  did  He  not  permit  it  (and  of  course  His  per- 
mission is  not  unwilling,  but  willing) ;  nor  would  a  Good 
Being  permit  evil  to  be  done,  only  that  in  His  omni- 
potence He  can  turn  evil  into  good.  .  .  .  God  accom- 
plishes some  of  His  purposes,  which  of  course  are  all  good, 
through  the  evil  desires  of  wicked  men  :  for  instance,  it 
was  through  the  wicked  designs  of  the  Jews,  working  out 
the  good  purpose  of  the  Father,  that  Christ  was  slain. 
.  .  .  But  however  strong  may  be  the  purposes  of  angels 
or  of  men,  whether  of  good  or  bad,  whether  these  pur- 
poses fall  in  with  the  will  of  God  or  run  counter  to  it,  the 
will  of  the  Omnipotent  is  never  defeated,  and  His  will 
never  can  be  evil.")  The  conception  of  God  swaying  the 
issues  of  the  unconstrained  choice  of  all  men  is  much 
higher  than  that  of  one  who  fixes  and  maintains  invari- 
able law  among  dead  things. — Specially  to  me.  What- 
ever reception  Philemon  may  accord  him,  so  will  Paul 
always  regard  Onesimus,  as  his  brother  beloved. — But 
how  much  rather  to  thee.  Onesimus  probably  had 
been  a  trusted  servant,  and  had  wounded  Philemon's 
affection  as  much  as  his  confidence. 

17-20.  If  then  thou  countest  me  a  partner,  receive  him  as  myself.  But 
if  he  hath  wronged  thee  at  all,  or  oweth  thee  aught,  put  that  to  mine  account ; 
I  Paul  write  it  with  mine  own  hand,  I  will  repay  it :  that  I  say  not  unto  thee 
how  that  thou  owest  to  me  even  thine  own  self  besides.  Yea,  brother,  let 
me  have  joy  of  thee  in  the  Lord  :  refresh  my  heart  in  Christ. 

17.  Paul  engages  himself  for  Onesimus,  and  makes  the 
utmost  demand  on  Philemon's  friendship.  Of  both  Paul 
required  an  extreme  sacrifice.  Onesimus  had  to  go  back 
to  servitude,  Philemon  had  to  receive  the  offender  as  a 
brother. 

18,  19.  Paul  here  meets  the  objections  that  might  rise 


232  EPISTLE   TO  PHILEMON.  [20-22. 

in  Philemon's  mind.  Doubtless  Onesimus  had  confessed 
to  him,  as  Bengel  suggests. — Thou  owest  to  me  thine 
own  self.  Philemon  never  could  repay  what  he  owed  to 
Paul.  A  faithful  preacher  of  Christ  gives  more  than  all 
the  world  could  pay  for.  What,  too,  can  we  withhold, 
when  Christ  asks  it,  and  says.  Put  it  to  my  account? 

20.  I  would  have  joy,  or  help.  Our  Lord  tells  of  joy 
in  heaven  over  one  sinner  that  repenteth.  And  what  can 
give  a  faithful  pastor  greater  joy,  and  help  him  more, 
than  to  see  his  children  rising  to  Christ-like  self-denial 
when  he  watches  their  inward  struggles  and  their  victory 
over  evil  dispositions  and  natural  hindrances.  Herein, 
and  not  in  profession,  is  seen  the  power  of  the  Gospel. 
— Refresh  my  heart  in  Christ.  A  reference  to  Phile- 
mon's kindness  to  the  saints  (ver.  7).  The  apostle  holds 
before  him  Jiis  weary  heart. 

21.  Having  confidence  in  thine  obedience  I  write  unto  thee,  knowing 
that  thou  wilt  do  even  beyond  what  I  say. 

21.  EllicotT:  "I  am  confident  that  thou  wilt  fully 
comply  with  my  request."  Paul  could  have  paid  Phile- 
mon no  higher  compliment  than  by  returning  his  slave 
to  him  with  this  request.  And  Onesimus  could  have 
given  no  surer  proof  of  his  conversion.  A  pastor  cannot 
do  more  for  his  people  than  by  summoning  them  to 
Christ-like  acts.  A  Christian  spirit  needs  proof  and  ex- 
exercise. 

22.  But  withal  prepare  me  also  a  lodging :  for  I  hope  that  through  your 
prayers  I  shall  be  granted  unto  you. 

22.  Prepare  me  also  a  lodging.  This  would  be  an  ad- 
ditional reason  why  Philemon  should  obey.  But  it  was 
rather  a  promised  reward  of  his  obedience.  Paul  is  con- 
fident that  they  are  praying  for  him,  that  a  door  of  the 
Gospel  may  be  opened  to  him  (Col.  4  :  3), 


23-25.]  EPISTLE    TO  nifLEMON.  233 

23-24.  Epaphras,  my  fellow-prisoner  in  Christ  Jesus,  saluteth  thou ;  and 
so  do  Mark,  Aristarchus,  Demas,  Luke,  my  fellow-workers. 

23,24,  Jesus  called  Justus,  mentioned  Col.  4:  11,  is 
here  omitted.  Epaphras  takes  the  place  of  Aristarchus 
as  "  fellow-prisoner."  Probably  at  this  very  time  he  was 
dwelling  with  Paul.  He  was  personally  known  to  Phile- 
mon. The  presence  of  Mark,  who  at  one  time  had  been 
unprofitable,  and  of  Demas,  who  afterwards  would  for- 
sake Paul  for  the  love  of  this  present  world,  suggests  many 
thoughts.  Did  Paul  remember  (Acts  13  :  13)  and  have 
foreboding  (2  Tim  4  :  10)  as  he  sent  the  unprofitable  serv- 
ant back  ?  This  group  might  be  typical  of  the  various 
elements  of  many  a  Christian  congregation.  Here  were 
wheat  and  tares  growing  in  the  same  soil.  St.  Paul  failed 
not  only  with  such  as  Gallio  and  Felix,  whom  he  saw  but 
little  of,  and  who  moved  in  a  different  world  and  had 
great  temptations,  but  even  with  one  who  had  turned 
away  from  self  and  enjoyed  the  heavenly  comfort,  and 
lived  with  him  most  intimately  ;  even  as  our  Lord  did 
not  succeed  with  Judas.  On  the  other  hand,  Barnabas 
seems  to  have  been  wiser  than  Paul  in  giving  Mark  a 
second  opportunity.  At  the  time  of  this  letter  both 
Mark  and  Demas  were  Christians  ;  each  had  his  own 
temptations;  Mark  had  surmounted  a  great  danger;  a 
great  danger  was  before  the  other. — This  letter  was 
written  about  the  same  time  and  sent  with  the  letter  to 
the  Colossians. 

25.     The  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit.     Amen. 


ANNOTATIONS 


ON  THE 


EPISTLE  TO  THE  HEBREWS 


BY 


EDMUND  J.  WOLF 


INTRODUCTION. 


The  Author.  The  authorship  of  no  other  portion  of 
the  New  Testament  is  so  much  disputed.  There  was  a 
diversity  of  opinion  in  the  second  century,  and  the  ob- 
servation of  Origen  still  holds:  "Who  wrote  this  epistle 
God  alone  certainly  knows."  The  early  and  long  domi- 
nant theory  that  Paul  was  the  author  has  as  much 
against  it  as  for  it,  and  about  the  only  data  obtainable  from 
the  work  itself  is  that  the  author  was  a  personal  disciple  of 
Paul's,  a  Jew  familiar  with  the  ceremonial  law  and  its 
Messianic  import,  a  Hellenist  using  the  LXX.  and  given 
to  Greek  modes  of  thought,  and  that  he  belonged  to  the 
second  generation  of  Christians.  Among  the  names  con- 
jectured are  those  of  Luke,  Barnabas,  Clement  of  Rome 
and  Apollos. 

To  Whom  Addressed.  This  is  as  uncertain  as  the 
origin  of  the  document.  It  bears  throughout  unmistak- 
able marks  of  being  an  epistle,  and  closes  with  the  pro- 
posal of  a  visit  and  with  salutations,  but  its  destination  is 
unknown.  It  is  self-evident  that  the  readers  formed  a 
body  of  Jewish  converts  suffering  persecution  and  in 
danger  of  falling  back  into  Judaism.  The  epistle  is  aimed 
at  counteracting  the  beginnings  of  apostasy,  warning  them 
against  the  fatal  step,  and  encouraging  them  at  all  haz- 
ards to  hold  fast  the  Christian  profession.  A  local  habi- 
tation is  assumed,  but  against  the  claim  that  Jerusalem 
meets  the  conditions  there  are  decisive  objections.  Anti- 
och  has  also  been  proposed,  and  Alexandria  and  Rome. 

The   Argument.      The  Gospel  is  mediated    through 

237 


238  INTRODUCTION. 

Jesus  Christ,  the  most  exalted  agent  in  the  universe.  He 
was  indeed  temporarily  humbled,  but  only  in  order  that 
He  might  achieve  our  redemption,  having  been  specifi- 
cally appointed  of  God  to  a  priestly  office  which  completely 
overshadows  the  priesthood  of  Aaron  and  which  was  ex- 
pressly foreshadowed  by  that  of  Melchizedek — a  Mediator 
who,  by  a  union  of  divine  and  human  attributes,  was  per- 
fectly adapted  to  the  work  of  redemption,  and  who 
effected  our  forgiveness  and  renewal  by  going  with  His 
own  life's  blood  before  God,  and  offering  once  for  all  a 
sacrifice  in  our  behalf,  His  one  offering  having  eternal  va- 
lidity. Every  encouragement  is  thus  provided  for  the 
fullest  assurance  of  faith  as  well  as  for  the  strictest 
obedience,  and  for  personal  examples  of  the  power  of 
faith  and  the  reward  of  obedience  they  have  but  to  look 
at  the  roll  of  their  illustrious  forefathers,  whose  invisible 
watching  as  well  as  the  leadership  of  Christ  ought  to  spur 
them  on  to  a  heroic  triumph  over  the  bitterest  trials. 

Authenticity.  Despite  the  uncertainty  as  to  the  origin 
and  destination  of  the  Epistle,  modern  critics  are  agreed 
in  allowing  "its  adequate  treatment  of  an  important  sub- 
ject, its  final  adjustment  of  the  Jewish  and  Christian  dis- 
pensations, its  skilful  composition  and  flexible  style,  to 
win  for  it  a  secure  place  in  the  N.  T.  canon."  It  is  in- 
controvertibly  a  production  of  the  Apostohc  age,  written 
before  the  destruction  of  the  Temple,  by  a  friend  of 
Timothy,  and  it  was  read  in  the  churches  from  the  earliest 
times. 

Its  own  contents  evidence  its  inspiration.  "  Nowhere 
are  the  main  doctrines  of  the  faith  more  purely  or  majesti- 
cally set  forth,  nowhere  is  Holy  Scripture  urged  with 
greater  authority  and  cogency,  nowhere,  in  short,  are 
those  marks  which  distinguish  the  first  rank  of  primitive 
Church  writings  from  the  second  and  post-Apostolic  more 
unequivocally  and  continuously  present." 


CHAPTER  I. 

1-4.  God,  having  of  old  time  spoken  unto  the  fathers  in  the  prophets  by 
divers  portions  and  in  divers  manners,  hath  at  the  end  of  these  days  spoken 
unto  us  in  his  Son,  whom  he  appointed  heir  of  all  things,  through  whom 
also  he  made  the  .worlds ;  who  being  the  effulgence  of  his  glory,  and  the 
very  image  of  his  substance,  and  upholding  all  things  by  the  word  of  his 
power,  when  he  had  made  purification  of  sins,  sat  down  on  the  right  hand 
of  the  majesty  on  high  ;  having  become  by  so  much  better  than  the  angels, 
as  he  hath  inherited  a  more  excellent  name  than  they. 

It  is  God  who  speaks.  The  measures  and  the  methods 
of  His  word  were  formerly  varied,  but  He  has  now  spoken 
as  never  before,  having  made  the  crowning  revelation  in 
His  Son,  for  whom  the  world  was  destined  and  by  whom 
it  was  fashioned,  and  who  as  the  embodiment  of  God's 
glory  and  the  expression  of  His  essence,  theupholderand 
the  purifier  of  the  universe,  seated  Himself  by  the  right 
hand  of  God,  lifted  above  the  angels  as  far  as  His  singular 
name  is  exalted  above  theirs.  The  first  sentence  of  the 
Epistle  strikes  its  keynote  announcing  the  ground  theme 
of  the  whole  treatise,  to  wit,  that  the  revelation  of  God  in 
His  Son  is  as  much  more  imperative  and  inviolable  than 
the  revelations  in  created  organs,  as  His  person  is  more 
exalted  than  theirs.  Both  its  completeness  and  its  certi- 
tude are  guaranteed  by  a  divine  ambassador. 

The  opening  is  peculiar.  The  only  N.  T.  letter  with  a 
similar  introduction  is  i  John.  Almost  every  word  of 
the  exordium  offers  a  text  which  receives  amplification 
•and  application  in  the  body  of  the  Epistle. 

Divers  portions,^  consisting  of  many  parts,  given  piece- 

1  no'Avfiepug,  £k  fiEpovg,  i  Cor.  xiii.  9. 

239 


240  EPISTLE  TO   THE  HEBREWS.  [i.  i-4- 

meal,  additions  being  made  as  circumstances  admitted. 
The  fragmentary  character  of  all  former  revelations  having 
stamped  them  as  imperfect,  (x.  i.  2),  it  is  implied  that 
the  final  revelation  in  the  Son  is  complete  once  for  all. 

Divers  manners,^  given  in  many  ways,  having  a  diver- 
sity of  forms  and  modes.  Not  only  were  the  contents  of 
successive  revelations  fractional,  but  they  varied  also  con- 
siderably in  form.  Truth  was  given  in  divers  modes,  i.  e. 
in  dreams,  visions,  from  mouth  to  mouth  (Num.  xii.  6,  8), 
through  angels,  symbols,  types,  etc.  MoLL. :  "  The  term 
points  partly  to  the  distinction  of  law  and  prophecy, 
doctrine  and  exhortation,  threatening  and  promise,  in  the 
prophetic  discourses  ;  partly  to  the  diversity  of  personal 
individuality,  the  respective  modes  of  teaching  which 
distinguished  a  Moses,  a  David,  an  Isaiah." 

The  former  term  has  no  chronological  import,  and  the 
contrast  is  not  between  God  speaking  often  in  the  pro- 
phets and  only  once  in  the  Son,  but  between  revelations 
variously  distributed  among  the  prophets,  and  the  un- 
divided fulness  and  absolute  character  of  that  given  in 
the  New  Testament.  The  two  phrases  specify  the 
peculiarities  of  the  Old  Covenant,  and,  without  naming 
the  contrasted  characteristics  of  the  New,  they  imply 
emphatically  that  the  manifold  and  multiform  fragments 
of  truth  have  received  their  completion  in  Christ,  that  we 
now  have  revelation  in  its  ultimate  form,  the  Logos 
incarnate,  in  whom  as  in  a  spectrum  all  the  varied  rays 
and  hues  of  truth  meet  and  harmonize  (Col.  ii.  3). 
Fond  of  contrasts  and  parallels,  either  expressed  or  sug- 
gested, the  author  opposes  of  old  time  2  to  the  phrase  at 
the  end  of  these  days,  referring  to  revelation  in  former 
times,  concluding  with  Malachi.  After  the  close  of  the 
canon    there  was    no   revelation    until    He   came,   who 

1  no/lyrp(57rwf.  2  ^j-dAci  =  long  ago. 


I.  1-4.]  CHAPTER  I.  241 

with  His  messenger  was  foretold  by  the  last  O.  T.  pro- 
phet. 

Whatever  the  diversity  in  times,  instruments  and  forms 
of  ancient  revelations,  they  were  divine  communications. 
God  spake  then  as  now.^  The  prophets,  like  John,  were 
each  the  voice  of  an  Invisible  One  crying  in  the  desert  of 
error  and  sin.  Those  who  heard  them  heard  God.  The 
essential  connection  between  the  two  dispensations  is 
maintained  from  the  start.  They  have  a  common  source 
and  a  common  purpose.  They  form  one  temple  of  truth 
in  which  the  former  is  the  outer  sanctuary,  the  latter  the 
inner,  or  Holy  of  Holies. 

Unto  the  fathers,  the  forefathers,  all  the  former  genera- 
tions of  Israel  which  preceded  those  now  living ^  (Sir. 
44;  Acts  iii.  22  ;  Rom.  ix.  5).  Obviously  the  author  was 
a  Jew,  he  and  his  readers  alike  familiar  with  O.  T.  history. 
In  the  prophets.  The  N.  T.  often  speaks  of  "  the  pro- 
phets," referring  to  the  Old  Testament  SS.,  or  a  por- 
tion of  them  (Luke  xxiv.  44).  But  the  parallel  "  in 
His  Son  "  points  to  the  prophets  personally,  all  to  whom 
and  through  whom  God  spoke  under  the  Old  Covenant, 
the  organs  of  His  word  in  contrast  with  Him  who  sharing 
His  nature  was  Himself  God's  Word  in  person.  Moses 
held  the  first  rank  among  them  (Dcut.  xxxiii.  10).  Philo 
calls  him  the  arch-prophet.  Enoch  (Jude  14),  Noah, 
Abraham  (Gen.  xx.  7),  and  the  patriarchs  generally  are 
numbered  among  the  prophets  (Ps.  cv.  15). 

LUTH.,  Calv.  and  others  render"  through"^  implying 
bare  instrumentality.  This  is  pronounced  a  Hebraism — 
an  unconscious  Hebraism  according  to  Ebr.,  who  recog- 
nizes the  pure  Greek  of  the  Epistle.  But  "  in  "  retains 
its  classic  import,  the  sphere  in  which  something  takes 

1  "kakiiv,  of  the  revealing  articulation  of  God,  Eph.  ii.  2;  Acts  iii.  24;  Jas. 
V.  10;  ii.  Pet.  i.  21.  2  j^fiiv,  %  kv=6id, 

16 


242 


EPISTLE  TO   THE  HEBREWS.  [i.  1-4. 


place.  It  expresses  more  than  "  through,"  the  idea  of 
which  it  really  includes.  God,  while  speaking  through 
the  prophets,  was  within  them.  He  was  in  the  prophets 
and  spake  to  the  fathers,  He  was  in  Christ  and  spake  to 
us.  Still,  as  the  mode  of  the  indwelling  was  not  the 
same,  that  with  the  prophets  being  indirect  and  transient, 
that  with  the  Son  essential,  hypostatic  and  abiding,  and 
as  the  English  idiom  often  requires  a  rendering  some- 
what different  from  the  Greek,  it  is  best  to  add  the 
instrumental  idea,  especially  as  it  enhances  the  contrast 
with  the  next  clause.  The  dynamic  indwelling  of  God 
was  such  as  to  make  the  prophets  the  tongue  of  God, 
who  was  the  real  speaker.  The  expression  intimates 
"  the  certainty  of  revelation  and  the  presence  of  God 
with  His  Word." 

At  the  end  of  these  days,  or  "  in  the  closing  period  of 
these  days."  The  phrase  is  generally  regarded  as  a  tech- 
nical Hebrew  expression,  "  inasmuch  as  it  relates  to  a 
doctrinal  conception  specifically  Jewish."  The  Rabbis 
divided  all  time  into  the  age  which  then  was,  ^  and 
the  age  which  was  to  begin  with  the  resurrection,  the 
days  of  Messiah's  advent  and  work  forming  a  period 
of  transition  from  the  former  to  the  latter.  An  ex- 
piring period  is  implied.  Neither  Jews  nor  Christians 
then  recognized  the  division  of  Messianic  time  into 
two  periods,  the  First  and  Second  Advent  being  in 
their  mind  essentially  one  in  form  and  time.  "  They 
included  the  whole  period  from  the  birth  of  Christ  on  to 
His  promised  coming  again  '  in  the  last  days  '  "  (Acts  ii. 
17;  I  John  ii.  18;  James  v.  3).  The  expression  has  not 
so  much  a  chronological  as  a  doctrinal  and  a  moral  im- 
port. Some  render  "  the  present  age,"  indicating  that 
the  writer  was  contemporary  with  Jesus,     Others  :  "  the 

1  dto)/'  hvTo^.   aiuv  [liXkuv. 


I.  r-4.]  CHAPTEK  T.  243 

present  era,"  the  Christian  period.  Some  :  tlie  return  of 
Christ,  for  the  consummation  of  His  kingdom  was  regarded 
as  near  at  hand.  A  profound  consciousness  prevailed  that 
with  the  appearance  of  Messiah  the  old  order  would  give 
way  to  a  new  and  final  epoch  (i  Pet.  i,  20;  Gal.  iv.  4  ; 
cf.  Acts  ii.  17;  Jude  18;  2  Pet.  iii.  3  ;  Heb.  ix.  10,  26; 
cf.  Dan.  viii.  17-19;  xii.  13).  Ms  vo-sus  "the  fathers" 
(i),  all  who  either  heard  Christ  Himself  or  to  whom  His 
Gospel  was  published  by  those  who  heard  Him.  In  his 
Son.  At  last  God  has  spoken  in  one  who  is  Son,  who  is 
greater  than  all  the  prophets,  who  sustaining  the  relation 
of  Son  is  qualified  as  no  other  to  serve  as  the  voice  of 
God.  The  omission  of  the  article  brings  out  the  unique 
and  exclusive  character  of  the  Sonship  more  emphat- 
ically. The  article  would  contrast  Christ  as  an  individual 
with  the  individual  prophets  ;  its  absence  signalizes  a 
relation  peculiar  to  Him.  In  Him  we  have,  therefore, 
not  a  continuance  merely  of  prophetic  oracles,  but  a  rev- 
elation specifically  different  from  all  previous  ones,  though 
of  course  maintaining  organic  connection  with  them,  pro- 
ceeding from  the  same  mind. 

"  Son  "  is  not  to  be  understood  here  as  expressing  the 
relation  of  the  Incarnate  to  the  Father,  nor  in  the  sense 
in  which  believers  are  called  children  of  God.  Such 
were,  indeed,  the  prophets,  to  whoni  "  Son  "  is  antithetic. 
Clearly  the  eternal  Logos  is  meant,  the  only-begotten 
Son  of  God  (John  i.  14,  17,  18). 

The  remainder  of  the  exordium  is  occupied  with  the 
incomparable  portrait  of  the  Son,  unfolding  the  profound 
import  of  this  title,  and  indicating  that  since  God  has  at 
last  spoken  to  us  in  His  Son,  He  has  revealed  Himself 
not  by  "  divers  portions,"  etc.,  but  perfectly  and  abso- 
lutely, the  organ  of  revelation  Himself  possessing  divine 
perfections.     The  title  "  Son  "  is  defined  and  amplified 


244  EPISTLE  TO  THE  HEBREWS.  [i.  1-4, 

by  means  of  seven  distinct  statements,  each  of  which 
expresses  some  specific  aspect  of  his  unique  nature  and 
infinite  exaltation,  while  taken  together  they  set  forth 
particular  features  of  His  divine  glory  in  the  three  periods 
of  His  existence:  the  prc-incarnatc,  when  He  is  repre- 
sented as  the  heir,  maker  and  upholder  of  all  things,  the 
effulgence  and  very  image  of  God  ;  the  incarnate,  when 
He  made  expiation  for  sin  ;  and  \\\q  post-incarnate,  when 
He  holds  the  place  of  highest  dignity  and  dominion. 

The  act  of  the  Father  constituting  Him  heir  of  all 
things  did  not  coincide  with  the  Son's  return  to  the 
Father,  and  involve  the  reward  for  accomplished  redemp- 
tion. The  word  "appointed"  imports  that  He  was  by 
a  specific  act  destined  to  be  the  world's  heir,  when 
His  entrance  upon  the  inheritance  was  yet  future.  The 
thought  is  not  the  same  as  that  in  ii.  9;  John  xvii.  5.  It 
refers  to  the  eternal  relations  of  the  Godhead,  to  an  ante- 
temporal  act,  directed  not  to  the  historic  Mediator,  but  to 
the  pre-existent  Logos,  concurring  with  the  eternal  gen- 
eration, heirship  being  involved  in  sonship.  The  Son  is 
heir  from  birth,  and  by  virtue  of  birth,  regardless  of 
future  contingencies  (Rom.  viii.  17  ;  Gal.  iv.  7).  He 
being  the  only  begotten  of  the  Father  became,  of  course, 
exclusively  the  heir  of  all  things.  Before  the  worlds  were 
created  He  was  absolutely  preordained  to  be  their  Lord. 
Creation^  was  destined  for  Him.  The  principal  idea  of 
heir  is  not  that  of  possession  acquired  through  another's 
death,  but  permanent  possession  with  full  dominion. 
Again,  the  Son  was  placed  in  possession  of  the  uni- 
verse, because  through  Him  also  he  (God)  made  the 
worlds.  Creation  gives  the  Son  an  indefeasible  right  to 
possession.  The  final  mediator  of  God  in  word  was  like- 
wise the  primordial  mediator  in  creation.     Eternal  fitness 

iTrdi/rwi'  includes  all  things  visible  and  invisible,  14  ;  ii.  8;  Rom.  iv.  13. 


r.  1-4.]  CHAPTER  I.  245 

makes  Him  the  ultimate  revealer  of  God  and  gives  the 
highest  sanction  to  His  revelation.  Worlds  {aioncs)  cannot 
refer  here  to  the  Gnostic  jeons.  That  sense  of  the  term 
was  not  yet  extant.  The  classic  meaning  is  strictly  dura- 
tion of  time,  but  as  in  the  case  of  its  Hebrew  equivalent, 
its  sense  passed  over  into  the  complex  idea  of  "  the  age 
with  all  things  belonging  to  it,"  the  totality  of  existence 
in  time  and  space  (Eccl.  iii.  11).  It  is  clear  from  xi.  3 
that  not  secular  periods  are  meant  here,  the  Mosaic  and 
Christian  epochs,  but  the  universe  of  space  and  time 
(John  i.  I  ff.  ;  Col.  i.  15-22).  Crem.  :  "  The  world  as  it 
presents  itself  in  the  course  of  time."  ^ 

While  continuing  the  thought  of  2,  and  further  explain- 
ing the  Son's  twofold  relation  to  the  universe,  3  looks 
also  forward  and  presents  reasons  for  its  closing  state- 
ment, ascribing  the  Son's  enthronement,  (i)  to  His  essen- 
tial timeless  relation  to  the  Father  and  His  omnipotent 
government  of  the  world,  which  ideas  are  expressed  by 
present  participles,^  since  they  refer  to  His  pre-existent 
state,  to  unalterable  and  eternal  facts  (John  iii.  13)  ;  (2)  to 
His  redeeming  work  as  the  Incarnate  One,  for  which  the 
aorist  ^  is  employed,  since  the  reference  is  to  an  historical 
event. 

Effulgence.4  The  original  is  from  a  verb  signifying 
to  shine  forth,  to  emit  brightness.  Its  form  suggests  a 
passive  sense,  refulgence,  reflection,  the  reflected  image 
cast  by  an  illuminated  body.  LUN. :  "  Nicht  der  Strahl 
selbst  sondern  das  Resultat  desselben."  Thav.  :  "  He 
perfectly  reflects  the  majesty  of  God  "  (John  xii.  45  ;  xiv. 
9).  Others  prefer  the  radiance  or  lustre  which  a  shining 
object  throws   out  from  itself  (Ausstrahlung),  a  sun  pro- 

1  To'vq  aiidvaq  =  ■KavrL)v  in  the  previous  clause  and  =  ra  navTa  (3) :  He  owns 
all  things,  he  made  all,  he  upholds  all. 

2  uv,  ^epuv.  3  rroiTjadfievoc.  *  'Andvyaafia. 


246  EPISTLE  TO  THE  HEBREWS.  [i.  1-4- 

duced  from  the  original  light,  participating  in  its  essence, 
yet  viewed  as  independent.  This  was  the  understanding 
of  all  the  Fathers,  and  it  evidently  underlies  the  Church's 
watchword,  "  Light  of  Light."  The  Son  is  the  continual 
beaming  forth  of  the  Father,  His  perpetual  life-act.  The 
idea=John  i.  i,  and  it  is  illustrated  by  the  doctrine  of 
the  eternal  generation.  Glory,  the  primeval,  essential 
majesty  of  God,  the  light  inaccessible  (i  Tim.  vi.  16;  i 
John  i.  5),  of  which  the  Son  is  the  effluence  ;  the  primor- 
dial light  which  is  received,  concentrated,  and  in  turn 
beamed  forth  in  the  Son,  whose  distinct,  eternal  person- 
ality represents  all  that  God  is  (Col.  ii.  9).  "  We  can- 
not see  the  sun  without  the  brightness  which  issues  from 
it,  so  we  cannot  see  the  Father  without  the  Only-begotten 
Son,"  Both  doctrines,  that  of  the  distinction  of  persons 
and  that  of  the  sameness  of  substance,  are  clearly  implied. 
The  very  image,i  lit,  the  impression  made  by  a  stamp  or 
die  as  on  a  coin  ;  any  fixed  sharply-marked  lineaments,  by 
which  anything  is  made  recognizable,  MOLL, :  "  It  de- 
notes, partly,  the  features  which  in  general  are  the  means 
of  recognition,  and,  partly,  may  indicate  the  stamp  itself 
as  bearing  in  itself  the  form  to  be  impressed,  and  destined 
to  make  the  impression  "==virtually  the  foregoing,  re- 
garded from  another  point  of  view.  The  "  glory  "  re- 
produces itself  in  a  form  composed  of  rays,  a  sun  ;  the 
substance  expresses  itself  in  recognizable  features.  The 
Son  is  a  distinct,  adequate  personal  expression  (logos)  of 
the  Father's  "  substance."  The  original  ^  was  used  after 
the  fourth  century  in  the  sense  of  "  person,"  but  not  in 
our  Epistle  (iii,  14;  xi.  1), 

It  may  mean  (i)  basis,  substructure,  solidity  ;  (2)  stand- 
ing under,  confidence  of  spirit,  steadfastness  ;  (3)  what  lies 
at  the  basis,  subject-matter ;  (4)  real  being  over  against 

1  XapaKTrjp.  *  VKOGTaaig.     Philo.  uses  it  =  ovGia. 


I.  1-4.]  CHAPTER  I.  247 

fancy  or  illusion.  Hence  substance,  nature,  existence. 
VULG. :  "Figure  of  His  substance."  The  essential  being 
of  God  is  meant,  the  absolute  being  without  relations. 
In  Christ  the  invisible  God  views  His  own  divine  sub- 
stance, the  brightness  of  his  glory,  the  stamp  of  His 
nature  (Col.  i.  15  ;  Phil.  ii.  6;  cf.  John  xiv.  9;  xx.  28). 

And  upholding  .  .  ,  another  immutable  divine  property 
of  the  Redeemer's  personality.  Del.:  "  '  And  '  combines 
the  assertion  of  the  Son's  eternally  divine  coequal 
majesty  in  His  relation  to  God  with  the  assertion  of  the 
same  in  His  relation  to  the  world."  On  the  Son  who  was 
the  instrument  of  the  world's  creation  devolves  also  its 
maintenance  and  government  (Col.  i.  17).  The  idea  of 
"  upholding  "  has  more  than  a  passive  sense,  and  it  im- 
plies more  than  an  external  relation  to  the  world.  The 
Son  acts  upon  and  within  the  world  ^  through  the  word 
of  his  power,  by  an  over-mastering  spiritual  agency  (Num. 
xi.  14;  Deut.  i.  9  ;  2  Pet.  i.  21).  Power  is  an  inherent  at- 
tribute of  the  Son,  the  word  is  the  utterance  He  chooses 
to  give  of  it,  a  word  proceeding  from  power,  expressive  of, 
fraught  with  power.  He  speaks  and  it  is  done  ;  He  com- 
mands and  it  stands  fast.  He  continually  sustains  crea- 
tion and  guides  it  to  the  realization  of  its  goal.  His 
refers  of  course  to  the  Son,  the  subject  of  all  these  predi- 
cates. 

Having  made  purification  of  sins.  Del.:  "  Having 
thus  described  the  enduring  background  of  the  Redeem- 
er's w^ork,  as  formed  by  the  ever-equal  and  unchangeable 
glory  of  the  Son,  He  proceeds  to  that  action  which 
formed  the  prelude  of  His  exaltation  in  time."  The  sub- 
ject is  no  longer  the  eternal  Logos  exclusively,  but,  as 
determined  by  the  predicate,  "  having  made  purification 
of  sin,"  etc.,  which  describes  events  occurring  in  time,  the 

1  rd  navra  the  whole  compass  of  creation. 


248  EPISTLE  TO   THE  HEBREWS.  [i.  1-4. 

Incarnate  One,  who  united  to  Himself  inseparably  and 
forever  in  one  person  the  nature  of  man.  In  the  Levit- 
ical  rites,  sin  was  viewed  as  pollution,  debarring  the  sin- 
ner from  God's  presence,  requiring  to  be  washed  away 
by  vicarious  sacrifices  mediated  through  a  priesthood. 
"  Purification  of  sins  "  is  a  Greek  idiom — the  washing 
away  of  sins  implying  their  removal,  their  effacement, 
their  being  purged  away  (Matt.  viii.  3;  cf.  Lev.  14  ;i 
Exod.  XXX.  10;  Job  vii.  21),  referring  especially  to  the 
purification  from  all  sins  on  the  great  day  of  atonement 
(Lev.  xvi.  19,  30),  "  thus  bringing  as  definitely  before  the 
reader  the  high-priestly  work  of  Christ,  as  the  following 
clause  exhibits  His  kingly  office."  Not  the  moral  amelior- 
ation of  society  through  the  personal  ministry  of  Christ 
by  word  and  example  is  meant,  but  His  putting  away  sin 
by  the  sacrifice  of  Himself  (ix.  26),  by  a  gracious  act  of 
atonement,  a  thought  perfectly  clear  to  a  Jewish-Christian 
reader,  in  whose  mind  expiation  and  purification  were 
synonymous  (Exod.  xxix.  36;  2  Mace.  ii.  16).  The 
capacity  for  a  moral  change  follows  the  removal  of  the 
barrier  between  man  and  God.  Redemption,  like  crea- 
tion, is  mentioned  as  a  past  act  of  the  Son.^  Purifi- 
cation was  completed  before  the  session  at  the  right 
hand.^  The  middle  voice  implies  the  immediate  relation 
of  the  action  and  the  acting  subject.  Priest  and  expia- 
tory sacrifice  are  identified  (vii.  27  ;  x.  10).  Sat  down.* 
Christ's  exaltation  is  His  own  act,  no  less  than  the 
Father's.  The  preceding  participles  forbid  the  comple- 
tion of  redemption  to  be  viewed  as  the  indispensable 
ground  of  the  Son's  exaltation  to  the  throne.  His  essen- 
tial Godhead  placed   him  there   from   eternity.     But  He 

1  ridv  afiapTLuv  is  Gen.  obj.  ^  noirjadfievoq.  ^  Y\x\g.:/(jcie>is. 

4  KaOii^eiv  in   Hellenistic  used  generally  intransitive,  and  in  our  Epistle 
always,  viii.  i  ;  x.  12 ;  xii.  2. 


I.  1-4.]  CHAPTER  I.  249 

now  holds  that  supreme  dignity  under  new  conditions. 
He  was  enthroned  as  the  God-man  in  virtue  of  His  crown- 
ing work,  the   expiation  of  sin  (Phil.  ii.  8  ff .). 

On  the  right  hand  of  the  majesty,  taken  from  the 
Messianic  passage  (Ps.  ex.  i),  and  common  to  our  Epistle 
with  Rom.  viii.  34;  Eph.  i.  20;  Col.  iii.  i.  In  oriental 
monarchies  the  king's  son  was  clothed  with  royal  power 
and  sat  with  the  king  on  the  throne  to  the  right.  The 
phrase  occurs  nowhere  of  the  Son's  pre-existent  state,  but 
always  of  his  theanthropic  exaltation  after  finished  re- 
demption. It  is  the  climax  following  His  self-abasement. 
Its  import  is  not  local,  an  error  corrected  by  counter- 
statements  (iv.  14;  vii.  14;  Eph.  i.  21  ;  iv.  10;  Acts  vii. 
55) — the  right  hand  of  God  is  everywhere.  It  signifies 
the  participation  of  the  God-man  in  the  divine  dominion 
and  glory,  into  which  He  entered  as  the  result  of  His 
meritorious  and  momentous  work.  He  who  bore  the 
cross  wears  the  crown.  It  contemplates  not  repose,  but 
mediatorial  activity,  carried  forward  in  God's  immediate 
presence,  made  effectual  on  God's  throne  where  the 
Mediator  asserts  supreme  and  universal  dominion  (Actsii. 
23  ;  Rom.  viii.  34  ;  Heb.  viii.  i).  "  Majesty  "=God  Him- 
self. On  high  1  is  connected  with  "  sat  down,"  to  which 
it  makes  an  important  addition.  4  is  still  a  part  of  the 
foregoing  argument,  completing  the  portrait  of  Christ  by 
showing  His  measureless  superiority  to  all  other  human  or 
divine  agents  of  revelation.  He,  who  is  true  God,  be- 
gotten of  the  Father  from  eternity,  and  born  of  the 
Virgin  Mary,  has  as  God-man  become  in  personality  and 
nature  so  much  greater  than  the  angels  as  the  name 
peculiar  to   Him   is   pre-eminent   above  theirs.^     Having 

1  kv  v-iln/Aoig,  plural,  cf.  Ps.  xciii.  4  ;  Luke  ii.  14  ;  xix.  38,  is  explained  by  the 
several  heavens,  in  the  highest  of  which  sits  Christ  enthroned. 

2  KptiTTuv,  used  thirteen  times  in   the  Epistle,  and    always  denoting  a  pre- 


250  EPISTLE  TO  THE  HEBREWS.  [i.  1-4. 

become,!  falls  under  the  category  of  time,  referring  to  a 
superinduced  state  of  the  Son  in  His  character  as  organ  of 
revelation  and  agent  of  redemption.  All  that  was  said 
previously  He  is  in  His  essential  nature  from  eternity, 
what  is  said  of  Him  here  He  lias  become  in  time.  The 
subject  of  these  descriptions  comes  historically  to  a  posi- 
tion and  dignity  raised  above  all  others,  a  change  which 
concerns  not  His  nature,  but  His  condition  or  mode  of  ex- 
istence (Rom.  i.  3  ;  Gal.  iv.  4  ;  Phil,  ii,  7).  The  reference 
is  not  to  the  eternal  generation,  nor  to  the  incarnation, 
nor  to  Christ's  investiture  with  the  ofifice  of  Mediator,  but 
to  "  an  actual  exaltation  of  the  Incarnate  One  as  such  into 
the  place  of  Deity  in  the  progress  of  a  series  of  historic 
events."  The  context  and  the  author's  manifest  purpose 
to  demonstrate  the  superiority  of  the  new  dispensation 
over  the  old  admit  only  this  interpretation.  That  His 
earthly  sojourn  involved  for  the  time  a  lower  state  of  ex- 
istence is  self-evident  and  is  specially  taught  in  ii.  7-9. 
The  uncreated  Son  moved  by  unfathomable  love  entered 
into  flesh,  exchanging  the  form  of  Deity  for  the  form  of 
a  servant  and  foregoing  in  His  humiliation  the  fulness  of 
divine  glory.  His  subsequent  exaltation,  therefore,  con- 
cerns His  entire  undivided  theanthropic  person.  His 
seating  Himself  at  the  right  hand  implies  also  more  than 
a  resumption  of  the  infinite  glory  (John  xvii.  5  ;  cf.  xiv. 
28).  The  theanthropic  Christ,  having  in  the  indissoluble 
union  of  the  two  natures  accomplished  redemption, 
attained  the  majesty  peculiar  to  God. 

Angels==the  heavenly  spirits.      They   are  introduced, 
not  only  because  as  the  highest   order  of  created  intelli- 

eminence  determined  by  the  context,  applied  to  Christian  versus  Jewish 
features,  eternal  versus  temporal,  and  analogous  comparisons.  01  Kprir- 
Toveg,  a  designation  among  the  Greeks  for  superhuman  beings. 

1  TevdjuEvog,  versus  the  present  o)v,  in  reference  to  his  unchangeable  being. 


I.  1-4.]  CHAPTER  /.  251 

gence  they  form  the  highest  subject  of  comparison  with 
the  incomparable  Son,  but  also  because  of  the  Jewish 
belief  that  they  took  part  in  the  mediation  of  the  Mosaic 
Covenant  (ii.  2  ;  Acts  vii.  53).  They  were  organs  of  the 
O.  T, ;  Christ  is  the  organ  of  the  N.  T.  The  motive  for 
instituting  this  contrast  is  disclosed  (ii.  2),  namely,  to  en- 
force practically  the  inviolable  sanctions  of  the  new 
covenant  versus  the  old.  These  are  related  as  the  angels 
and  the  Son,  divided  by  a  chasm  as  wide  as  that  between 
the  highest  seraphim  and  the  Son  of  God.  In  the  former, 
created  messengers,  ministering  spirits,  communicated  the 
divine  will,  here  the  only-begotten  of  the  Father,  the  em- 
bodiment of  God,  has  interpreted  Him  to  man  (John  i. 
18).  A  more  excellent  name  i:=a  more  pre-eminent,  dis- 
tinguished, singular  name,  i.  e.  Son  (i.  5),  the  name 
characteristic  of  his  relation  to  God.  Those  contrasted 
with  Him  are  messengers,  servants,  designations  which 
imply  service  and  subjection,  while  Son  involves  co- 
equal honor,  joint-dominion,  heirship.  Only  the  Son  can 
be  a  real  heir  of  God.  Hence,  he  hath  inherited  this 
name.  The  Perf.  implies  an  essential  permanent  prop- 
erty, something  characterizing  the  pre-existent  Logos, 
the  predestined  heir  of  all  things,  therefore  of  the  highest 
title.  Cf.  2,  to  which  it  clearly  points  back.  He  has 
been  from  the  beginning,  is  now,  and  ever  shall  be  Son. 
The  author  had  in  mind  O.  T.  prophecies.  His  readers 
who  were  wavering  in  their  Christian  faith  and  disposed 
to  return  to  the  Old  Covenant,  are  assured  that  already 
in  the  prophecies  "  the  Messiah  received  a  name  such  as 
was  given  to  no  angel,  a  name  which  indicates  an  alto- 
gether exclusive  and  essential  relation  to  God."  The 
author's  appeal  to  the  O.  T.  shows  that  his  readers  must 

1  Aidfupog,  excellent,  surpassing.     The  positive  already  indicates  pre-emi- 
nence. 


2^2  EPISTLE  TO  THE  HEBREWS.  [i.  5-14- 

have  understood  the  name  Son  of  God  to  be  applied  to 
the  Messiah  in  a  unique  sense.  They  would  recognize 
the  Son  characterized  (1-3)  as  identical  with  the  Messiah 
promised  in  the  O.  T.  and,  therefore,  with  Jesus  Christ. 
But  angels  themselves  are  called  sons  in  Job  i.  6 ;  ii.  i  ; 
xxxviii.  7  ;  Dan.  iii.  25.  This  apparent  contradiction  finds 
its  solution  in  the  fact  that  the  author  quotes  the  LXX. 
exclusively,  the  knowledge  and  use  of  which  among  his 
readers  is  presumed,  and  he  doubtless  omits  all  express 
references  to  the  passages  in  Job  and  Daniel,  since  his 
Heb.  readers  were  not  likely  to  be  misled  by  the  LXX. 
The  poverty  of  language  requires  the  use  of  terms  in 
different  senses,  and  it  may  readily  be  shown  that  the 
term  "  son  "  is  never  applied  to  angels  in  the  sense  which 
it  has  obviously  here.  It  is  not  their  characteristic  name  ; 
it  is  used  only  in  particular  instances.  Light  is  cast  on 
the  problem  by  ii.  10.  Christ  bears  the  name  Son  pecu- 
liarly and  exclusively,  and  yet  God  is  bringing  many  sons 
to  glory.  It  makes  an  essential  difference  to  apply  a 
name  in  the  plural  to  a  class,  and  the  singular  to  an  in- 
dividual, ex.  gr.  :  In  America  the  title  king  is  applied  to 
no  individual,  it  is  claimed  by  all  citizens  as  a  class.  The 
people  are  sovereign,  yet  kingship  comes  to  its  full  man- 
ifestation in  no  individual.  Such  distinction  is  made  in 
5.     God  has  addressed  no  individual  angel  as  "my  son." 

5-14.     For  unto  which  of  the  angels  said  he  at  any  time, 

Thou  art  my  Son, 

This  day  have  I  begotten  thee  ? 
and  again, 

I  will  be  to  him  a  Father, 

And  he  shall  be  to  me  a  Son  ? 
And  when  he  again  bringeth  in  the  firstborn  into  the  world  he  saith,  And 
let  all  the  angels  of  God  worship  him.     And  of  the  angels  he  saith, 

Who  maketh  his  angels  winds, 

And  his  ministers  a  flame  of  fire : 
but  of  the  Son  he  saith. 


I.  5-14.]  CHAPTER  I.  253 

Thy  throne,  O  God  is  for  ever  and  ever ; 

And  the  sceptre  of  uprightness  is  the  sceptre  of  thy  kingdom. 

Thou  hast  loved  righteousness,  and  hated  iniquity  ; 

Therefore  God,  thy  God,  liath  anointed  thee 

With  the  oil  of  gladness  above  thy  fellows. 
And, 

Thou,  Lord,  in  the  beginning  hast  laid  the  foundation  of  the  earth. 

And  the  heavens  are  the  works  of  thy  hands  : 

They  shall  perish;  but  thou  continuest: 

And  they  all  shall  wax  old  as  doth  a  garment ; 

And  as  a  mantle  shalt  thou  roll  them  up, 

As  a  garment,  and  they  shall  be  changed : 

But  thou  art  the  same. 

And  thy  years  shall  not  fail. 
But  of  which  of  the  angels  hath  he  said  at  any  time. 

Sit  thou  on  my  right  hand, 

Till  I  make  thine  enemies  the  footstool  of  thy  feet  ? 
Are  they  not  all  ministering  spirits  sent  forth  to  do  service  for  the  sake  of 
them  that  shall  inherit  salvation  ? 

That  God  gave  in  the  O.  T.  a  name  to  the  Mes.siah 
which  implied  that  He  should  be  of  the  same  nature  with 
the  Blather,  is  the  import  of  the  particular  proofs  ad- 
duced from  the  SS.  5-14,  the  author  by  the  very  con- 
trast between  the  old  dispensation  and  the  new  making 
the  former  the  foundation  and  support  of  the  latter. 
The  old  not  only  predicts  the  new  but  also  foreshadows 
its  superiority,  portraying  the  peerless  majesty  of  the 
Mediator's  name  (5),  and  commensurate  with  His  incom- 
parable name,  the  transcendence  of  His  personality  in  His 
eternal  mode  of  existence  (6-14).  The  first  proof  com- 
bines Ps.  ii.  7  with  2  Sam.  vii.  14.  He  ^  God  (i),  as  also 
in  6.  What  angel  nearest  the  throne  did  God,  at  any 
time,  address  thus?  Ebr.  :  "  God  has  used  such  expres- 
sions to  an  angel  not  even  a  single  time ;  but  to  the  Son 
not  merely  once  but  again  and  again."  It  is  His  peculiar, 
distinctive,  constant  name. 

The  soteriological  office  and  destiny  of  the  Hebrew 
people  and  the  Messianic  import  of  the  theocracy  must 


254-  EPISTLE   TO   THE  HEBREWS.  [i.  5-14. 

be  kept  in  mind  in  the  interpretation  of  tlie  Psalms. 
These  songs  of  Zion  largely  interblencl  the  present  and 
the  future,  political  events  and  Messianic  hopes,  making 
the  former  a  type  of  the  latter.  Passages  relating  to  a 
historic  situation  in  the  times  of  David  and  Solomon 
were  understood  by  David  (2  Sam.  vii.  19),  and  by 
Solomon  (i  Kings  viii.  26,  27),  as  well  as  by  the  author 
and  his  readers,  to  have  also  a  deeper  prophetic  and 
Messianic  sense,  to  be  typical  of  the  person  and  ofifice 
of  the  Mediator.  The  Jews  of  that  day  were  accus- 
tomed to  refer  this  Psalm  to  the  Messiah  (v.  5  ;  Acts 
xiii.  33).  The  writer  could  appeal  to  their  conscious- 
ness that  the  perfect  outcome  of  the  theocratic  rela- 
tion made  the  Anointed  stand  in  the  relation  of  Son 
to  the  Father.  Ebr.  :  "  In  the  very  first  commence- 
ment of  the  Messianic  prophecy  [in  the  narrower 
sense],  there  is  ascribed  to  Messiah  a  relation  of 
Sonship  to  God,  such  as  is  never  applied,  even  approx- 
imately, to  any  one  of  the  angels,"  a  name  which  in  that 
absolute  sense  no  other  one  could  bear.  Spoken  to  David, 
these  words  were  intended  solely  for  Christ,  who  derives 
His  real  being  from  God:  "  I,  and  no  other,  Myself 
have  begotten  Thee."  The  this  day,  when  He  derived 
His  being  from  God,  has  been  interpreted  as  point- 
ing to  the  miraculous  conception,  or  to  the  eternal 
generation.  But  he  was  called  Son  only  in  his  historico- 
soteriological  Messianic  ofifice.  Del.  :  "  The  begetting 
must  be  a  begetting  into  royal  existence,  which  is  the  in- 
ward reality  symbolized  by  the  anointing."  He  refers 
it  accordingly  to  the  Lord's  entrance  into  the  royal 
estate  of  divine  and  supramundane  glory,  at  the  moment 
of  the  resurrection  (Acts  xiii.  33  ;  Rom.  i.  4  ;  Col.  i.  18  ; 
Rev.  i.  8).  And  again,  take  another  instance,  from  2 
Sam.  vii.  14,  which  in  fact  is  the  germ  and  soul  of  all  the 


I.  5-14.]  CHAPTER  I.  255 

future  Messianic  prophecies.  It  likewise  shows  the 
unique  reciprocal  relation  between  Jehovah  and  the  seed 
of  David,  God  using  language  which  He  never  once 
addressed  to  an  angel;  but  to  the  Son  again  and  again. 
Historically  this  promise  pointed  to  Solomon,  but  it  has 
its  complete  and  Messianic  fulfilment  only  in  Him  who 
was  at  once  Son  of  David  and  Son  of  God,  who  indeed 
builds  the  House  of  God. 

The  Son  having  received  a  higher  name  than  the  angels, 
there  follows  (6)  a  third  quotation  demonstrating  His 
superior  rank  to  the  angels.  Many  expositors  explain 
again  as  simply  introducing  a  fresh  quotation  and  render  : 
"  And  again,  when  he  brings  in,"  etc.  This  avoids  the 
enigma  of  the  "  two  bringings  in  "  but  is  both  grammati- 
cally and  exegetically  untenable.  The  only  rendering 
warranted  by  grammar  is  "  when  He  shall  have  again 
brought  in,"  etc.  DEL. :  "  When  thus  introducing  a  new 
citation  -aXvj^  '  again,'  always  stands  elsewhere  in  the 
Epistle  (as  in  the  rest  of  N.  T.  and  Philo)  at  the  beginning 
of  the  sentence  "  (ii.  13  ;  iv.  5  ;  x.  30).  The  reference  is 
clearly  to  the  Second  Coming.  The  antithesis  between 
5  and  6  indicated  by  <^i,  "  and,  "  is  that  of  the  First  and 
Second  Advent,  the  first  having  closed  with  the  "  filial 
relation  of  the  man  Christ  Jesus  to  the  Heavenly  Father 
which  resulted  from  the  resurrection,"  i.  e.  His  entrance 
on  the  kingly  state  ;  while  the  second  will  be  inaugurated 
by  the  visible  reintroduction  of  the  Risen  One  from  His 
supramundane  state  into  the  world.  This  rendering  is 
further  justified  by  the  fact  (a)  that  chap.  2  views  the 
Son  as  holding  for  a  time  in  His  historical  manifestation 
a  rank  below  the  angels,  "  while  their  subjection  to  Him 
is  always  in  N.  T.  connected  with  the  state  of  exaltation  " 
(Phil.  ii.  9;  Eph.  i.  20-22;  i  Pet.  iii.  21).  Firstborn, 
although  referring  at    Col.  i.   15  ;  Ps.   Ixxxix.  27  to  the 


256  EPISTLE  TO  THE  HEBREWS.  [i.  5-14. 

cosmical  position  of  the  Son,  is  really  His  title  as  the 
Risen  One  (Col.  i.  18  ;  Rom.  viii.  29;  Rev.  i.  5),  imply- 
ing a  primacy  both  of  time  and  rank,  and  pointing  to  the 
inheritance  into  which  the  Father  will  bring  him  at  the 
Parousia  when  He  will  summon  all  the  angels  to  worship 
the  First-born  of  the  new  humanity,  i.  e.  of  the  risen 
dead. 

Hesaith.  What  will  infallibly  be  spoken,  "  a  logical 
future,"  stands  already  fixed  in  Scripture.  And  let  all 
the  angels,  with  a  slight  variation  (Ps.  xcvii.  7,  lit.  in 
LXX.,  Deut.  xxxii.  43),  but  omitted  in  our  present  Heb. 
text.  If  taken  from  the  Ps.  it  is  obviously  a  false  transla- 
tion. But  the  text  used  by  the  LXX.  was  a  recension  at 
least  equally  ancient  with  the  Masoretic,  and  it  doubtless 
contained  our  clause.  Ps.  xcvii.  7  may  be  a  reference 
to  Deut.  xxxii,  43,  but  the  Ps.  itself  contains  no  allusion 
to  the  bringing  in  of  the  first-born,  whereas  in  Deut.  the 
context  is  an  exultant  description  of  God's  victory  over 
His  enemies  and  the  re-deliverance  of  His  people,  fore- 
shadowing that  transcendent  triumph  by  which  the  Son 
of  God  will  be  ushered  into  the  world  as  its  Conqueror 
and  Lord. 

In  the  original  it  is  Jehovah  who  is  to  be  thus  wor- 
shipped, and  to  the  Christian  readers  of  the  Epistle  it  was 
well  known  that  the  Jehovah  who  should  arise  for  the 
salvation  of  His  people  would  dwell  in  the  Messiah.  That 
the  latter  would  be  the  living  presence  of  God  was  a  com- 
mon idea  of  O.  T.,  and  N.  T.  writers  are  fully  conscious 
of  the  fact  that  Jehovah  manifested  in  the  flesh  is  Jesus 
.Christ  (Is.  ix.  5).  Del.:  "The  ancient  synagogue  rec- 
ognized Jehovah  as  one  of  the  names  of  Messiah." 

A  third  argument  from  O.  T.  for  the  superior  rank  of 
the  Son  follows  (7-12).     7-9  present  the  direct  contrast  ^ 

1  TTpof  niv  TuvQ  ayyiXovg,  etc.,  Tvpbg  Se  tuv  vt6v. 


I.  5-I4-]  CHAPTER  I.  257 

between  the  "  angels"  and  the  "  Son."  The  address 
to  the  former  is  viewed  by  some  as  indirect,  to  the 
latter  as  direct,  but  Del.  renders  both  clauses  "  in  ref- 
erence to."  Winds,!  in  accordance  with  the  entire  pas- 
sage (Ps.  civ.  I  ff.),  and  especially  in  harmony  with  flame 
of  fire.  The  angels  which  are  "  spirits  "  (14),  He  maketh 
into  "winds."  The  Heb.  seems  to  require  the  translation 
"  who  maketh  winds  His  angels  and  flames  of  fire  His 
ministers."  The  Psalm  lauds  Jehovah  as  Creator  and 
Lord  of  universal  nature  with  a  retrospective  glance  at 
the  creation  of  light,  the  firmament,  upper  waters  (Gen.  i. 
17),  winds,  fire.  He  makes  the  light  His  garment,  the 
heavens  His  tent,  the  clouds  His  chariot,  who  walketh,  etc. 
Naturally  our  citation  follows  :  the  winds  His  messengers, 
the  lightning  His  ministers.  However,  by  prefixing  the 
article,  the  Greek  gives  to  the  clause  another  sense,  and 
our  author  follows  this  Greek  version  which  can  only  be 
rendered  by  "maketh  His  angels  winds,"  etc.  Some  hold 
this  to  be  really  the  sense  of  the  Heb.,  the  order  of  the 
words  differing  from  that  in  the  previous  verse.  The 
sense  is,  "  His  messengers  are  to  be  recognized  in  winds 
and  lightning."  Angels  in  their  ministries  ^  may  be  trans- 
formed into  the  elements.  (Cf.  Rom.  viii.  38  ;  i  Pet.  iii.  22.) 
The  angels  serve,  the  Son  reigns:  Thy  throne,  O  God, 
is  forever,  quoted  from  Ps.  xlv.  7,  8,  which  describes  a 
royal  marriage,  but  has  always  received  a  Messianic  ex- 
planation from  the  Rabbins,  who  indeed  often  gave  a 
Messianic  interpretation  to  passages  addressed  to  God.^ 
The  Son,  i.  e.  the  Messiah,  is  addressed  as  "  God  "  by  God 
Himself.  His  divine  name  and  throne  are  correlated 
with  the  angelic  worship  demanded  for  Him.  Unitarians 
admit  this  rendering,  but  they  explain  away  the  force  of 

1  7rwi'/iara=either  spirits  or  winds. 

2  TiELTovpyoq^ayytloQ.  ^  6  Bvo^  is  vocative,  as  in  tlie  Heb. 

17 


258  EPISTLE  TO  THE  HEBREWS.  [i.  5-14. 

"  God."  The  sense  and  spirit  of  the  Heb.  language,  how- 
ever, do  not  allow  the  idea  of  God  to  be  degraded  to  the 
idea  of  creature  majesty.  Such  terms  were  applied  to 
Solomon  and  other  theocratic-  kings  not  only  because  of 
the  divine  authority  vested  in  them,  but  because  as  divine 
representatives  they  were  hailed  for  a  time  as  the  realiza- 
tion of  Israel's  longings  for  the  promised  Messiah.  As 
disappointment  succeeded  disappointment,  these  hopes 
were  finally  concentrated  on  the  person  of  a  future  David, 
"great  David's  greater  Son,"  and  the  ideas  delineated  by 
psalmists  and  prophets  came  to  be  viewed  as  transcend- 
ing common  history,  as  picturing  a  great  Messianic  King 
of  the  future.  Sung  in  the  temple  liturgy  and  thus  sepa- 
rated from  their  historic  occasion  and  literal  sense,  such 
strains  underwent  a  spiritual  metamorphosis,  they  became 
Messianic  hymns  having  not  merely  a  typical  but  a 
directly  prophetic  character.  Solomon  was  a  real,  a  living 
prophecy  of  Christ,  his  typico-ideal  prefiguration.  What 
was  only  very  imperfectly  typified  in  him  is  perfectly  ful- 
filled in  Christ.  There  is  found,  too,  throughout  the  O. 
T.  an  unmistakable  presentiment  of  the  Messiah  bearing 
uniquely  within  Himself  a  union  of  the  human  and  the 
divine.  The  incarnation  is  still  veiled,  "  yet  the  two  great 
lines  of  prophecy  running  through  it — one  leading  on  to 
a  final  manifestation  of  Jehovah,  the  other  to  the  advent 
of  a  Son  of  David — do  so  meet  and  coalesce  at  certain 
focal  points,  as  by  the  light  thus  generated  to  burst 
through  the  veil."  (Cf.  Is.  ix.  5  ;  xi.  2 ;  Jer.  xxiii.  6.) 
Del.  :  "  It  was  part  of  the  faith  of  the  O.  T.  that  the 
mighty  God,  the  just  God  and  the  justifier,  would  here- 
after manifest  Himself  in  bodily  form  in  the  person  of 
Messiah."  As  this  Ps.  was  viewed  as  a  prophecy  already 
in  the  days  of  Jehosaphat,  our  author  had  a  clear  warrant 
for   his  interpretation    of    it  and    for  his  application   of 


I.  5-14]  CHAPTER  I.  259 

"  God  "  to  the  Messiah.  And  surely  one  twice  (9)  thus 
addressed  must  have  a  transcendent  rank  and  his  revela- 
tion must  possess  the  highest  sanctions.  The  dominion 
of  God  over  Israel,  represented  especially  by  Solomon's 
righteous  execution  of  judgment  (i  Kings  iii.  9),  issues  in 
the  dominion  of  His  Anointed.  Judges  are  called  Elohim, 
"  God  "  (Exod.  xxi.  6  ;  xxii.  7,  8  ;  Ps.  Ixxxii.  i,  6),  and  the 
majesty  of  righteous  judgment  is  an  expression  of  the 
majesty  of  God,  the  power  which  makes  for  righteousness 
(Rom.  xiv.  17).  The  citation  embraces  both  the  divine 
and  the  human  side  of  the  great  King,  the  former  in  the 
term  "  God,"  the  latter  in  His  being  "  anointed."  He 
ranks  accordingly  above  His  felJows,  not  the  angels,  with 
whom  the  Ps.  institutes  no  comparison,  and  they  are  not 
anointed  ones  ;  nor  those  holding  office  about  the  King, 
who  are  always  inferiors;  but  "thy  fellows"  in  royal 
digni'ty,  other  rulers  or  judges,  divinely-ordained  authori- 
ties, "  above  whom  the  Divine  King  is  thus  immeasurabh- 
raised  "  (i  Kings  iii.  1 3).  Anointing  with  the  oil  of  glad= 
ness  at  festivals  (Ps.  xxiii.  5;  xcii.  10;  Matt,  vi.  17), 
symbolizes  the  overflow  of  God's  blessing.  For  His  love 
of  righteousness  and  His  hatred  of  iniquity  God  has 
crowned  Him  with  more  joy,  prosperity  and  glory  than 
any  other  ruler.  He  has  no  equal.  His  title  "  God  " 
shows  Him  to  stand  "  in  the  relation  of  kindred  Godhead 
to  God  Himself."  Thus  His  divine  name.  His  imperisha- 
ble kingdom,  His  perfect  execution  of  the  moral  law,  raise 
Christ  to  an  infinite  height  above  the  angels. 

An  additional  citation  (Ps.  cii.  26-28),  exhibiting  the 
super-angelic  name  of  Jesus  Christ,  is  produced  10-12. 
He  is  addressed  as  the  unchangeable  Creator  of  earth 
and  heaven,  while  the  very  habitation  of  the  angels,  the 
celestial  world,  is  subject  to  change  and  decay.  The 
speaker   is  God.     All    Scripture  is  viewed  as  His  Word. 


26o  EPISTLE  TO  THE  HEBREWS.  [i.  5-14. 

These  citations  contain  striking  parallels  to  the  opening 
announcement,  and  taken  together  form  the  complete 
antithesis  to  7.  It  is  taken  freely  from  the  LXX.^  The 
import  of  the  original  is  a  prayer  against  an  early  death 
grounded  on  God's  eternal  existence.  Himself  unchange- 
able, God  is  able  to  determine  the  duration  of  human 
life.  Looking  backward  the  Psalmist  finds  earth  and 
heaven  witnesses  of  this  eternity,  and  looking  forward  he 
sees  the  present  order  vanish  away,  while  "  Jehovah 
abides  in  the  midst  of  all  this  change,  which  is  His  Work 
who  remains  forever  the  same  "  (Del.). 

How  comes  our  author  now  to  apply  to  the  Son 
language  addressed  by  the  Psalmist  to  Jehovah  ?  The 
2d  and  45th  Pss.  just  quoted  were  universally  recognized 
in  the  synagogue  as  descriptions  of  the  Messiah,  and 
presently  Ps.  1 10  will  also  be  quoted,  which  in  Matt.  xxii. 
41  ff.  and  elsewhere  is  shown  to  have  been  held  by  the 
Jews  as  a  pre-eminently  Messianic  psalm.  It  may  there- 
fore be  assumed  that  tradition  had  also  put  its  seal  upon 
it  as  Messianic,  and  given  full  warrant  for  its  interpreta- 
tion as  a  word  from  God  concerning  the  Son.  The  read- 
ers were  in  a  measure  opposed  to  the  writer's  position, 
and  their  deep-rooted  partiality  for  the  old  economy 
would  not  be  overcome  by  untenable  arguments  or  by  a 
glaring  perversion  of  Scripture.  The  whole  force  of  the 
argument  proceeds  from  such  an  application  of  these 
passages  as  was  current  among  the  Jews,  or  at  least 
plausible  to  them.  HOLTZH. :  "  As  Christ  is  involved  in 
everything  addressed  to  David  and  Solomon,  so  what- 
ever in  the  Scriptures  appertains  to  the  Father  appertains 
likewise  to  the  Son."  The  writer  finding  the  Psalmist's 
description  to  harmonize  with  his  portraiture  of  the  pre- 
existent  Logos  in  2,  3,  uses  it  to  enforce  upon  his  waver- 
^  Sii  is  transposed  for  emphasis. 


I.  5-14.]  CHAPTER  I.  261 

ing  readers  the  Messiah's  immediate  unity  with  God, 
sharing  all  the  attributes  and  acts  of  the  eternal  Jehovah 
(Matt.  xxvi.  63  ;  xvi,  16).  While  in  the  O.  T.  the  angels 
as  well  as  Moses  mediated  fevelation,  according  to  current 
expectation  salvation  was  an  "  immediate  act  of  God 
alone,  of  which  no  creature,  no  celestial  creature  even,  is 
capable." 

In  the  beginning.i  Far  back  the  Son  laid  the  beams 
of  the  earth,  and  the  blue  spangled  curtain  of  the 
heavens  was  woven  by  His  fingers  (Ps.  civ.  2).  They 
i.  e.  the  heavens.  The  following  clause  comprehends  all, 
all  shall  grow  old,  wear  out  like  clothing.  But  thou 
continuest,  through  all  the  vicissitudes  of  time  and  wreck 
of  worlds  Thou  abidest=-Thou  art  the  same  (12).  He 
remains  through  endless  years  the  same,  but  the  heavens 
and  all  the  universe  which  He  has  thrown  like  a  mantle 
around  Himself,  He  will  fold  away  and  exchange  for 
a  new  garment,  a  new  heaven  and  a  new  earth.  His 
garment  changes,  His  being  never.  The  Scriptures  speak 
of  the  world  passing  away  (Is.  xxxiv.  7  ;  li.  6  ;  Matt.  v. 
18;  Luke  xxi.  33),  by  which,  however,  is  meant  not  its 
annihilation,  but  its  transformation,  (2  Pet.  iii.  6,  12, 
13),  so  that  the  new  heaven  and  new  earth  will  sus- 
tain a  relation  to  the  old,  akin  to  that  of  the  risen 
body  to  the  present  one,  a  virtual  identity.^  The 
stupendous  catastrophe  of  the  universe  is  viewed  as 
God  changing  His  apparel  !  He  Himself  remains  un- 
changeable in  His  being,  unaffected  by  the  lapse  of 
ages.  His  years  roll  on  forever,  Heb. :  "  have  no  com- 
pletion," no  end  ;  Greek  :   shall  never  fail,  never  cease. 

"^  Kar'  apxo-QViOt  =  evapxy,  but  corresponding  to  air'  apxv^,  having  the  idea 
of  stretching  downwards  in  time. 

2  ITii^Eiq  instead  of  a'Ala^eiq  expresses  the  idea  of  rolling  up,  folding  away. 
Rev.  vi.  14. 


262  EPISTLE   TO  THE  HEBREWS.  [i- S-i4- 

That  the  N.  T.  revelation  in  contrast  with  that  of  the 
O.  T.  is  absokite,  was  confirmed  by  the  transcendent  and 
exclusive  dignities  ascribed  to  the  Son,  including  the 
worship  which  angels  themselves  do  offer  Him  (4-7),  and 
by  the  limitations  of  their  sphere  contrasted  with  His 
immediate  union  with  God  in  the  creation  and  an  eternal 
dominion  (8-12).  Now,  finally,  the  absolute  rule  of  the 
Son  is  contrasted  with  the  servile  functions  which  charac- 
terize the  angels  (1-3,  14).  In  this  crowning  passage 
from  the  O.  T.,  the  Messiah  is  recognized  as  seated  with 
God  on  the  throne,  swaying  the  universal  sceptre, 
which  in  fact  is  the  goal  pointed  to  in  6,  the  definite  en- 
trance upon  His  inheritance,  all  His  foes  being  finally 
overcome.  Hath  he  said,i  implies  what  is  fixed  in  writ- 
ing, "  as  having  been  once  spoken,  but  in  effect  continu- 
ing." Under  his  feet.  A  conqueror  was  wont  to  plant 
his  foot  on  the  neck  of  the  conquered  in  token  of  com- 
plete subjection  (Josh.  X.  24;  I  Kings  v.  17).  Till  ^  notes 
an  expected  crisis,  not,  however,  the  termination  of  the 
session.  (Cf.  John  ix.  4  ;  i  Cor.  xv.  28  ;  Heb.  x.  13.)  The 
citation  is  from  Ps.  no,  held  universally  in  the  time  of 
Christ  as  the  chief  Messianic  psalm.  The  N.  T.  cites  it 
more  frequently  than  any  other.  Every  allusion  to  the 
session  at  the  right  hand  has  immediate  reference  to  this 
the  original  expression  for  the  eventual  coronation  in 
heaven.  The  interpretation  which  Christ  Himself  made 
of  it,  that  David  speaks  in  it  of  the  great  King  who  is  to 
be  at  once  His  Son  and  His  Lord  (Matt.  xxii.  41),  must 
have  been  then  prevalent,  and  it  accords  with  the  sense 
which  was  fixed  "  in  the  consciousness  of  the  post-Davidic 
time"  (Zech.  vi.  13).  Other  pss.  cited  are  in  the  main 
typical,  this  one,  though  it  may  have  had  some  historic 

1  'fipi]Kt  versus  tiive  (5),  once  uttered,  and  ?u:y(:i  (6),  speech  continually  pro- 
ceeding. "^  ^"f  implies  a  turning-point. 


I.  5-14]  CHAPTER  I.  26^ 

occasion,  is  a  direct  objective  Messianic  prophecy.  "  It 
had  for  its  original  reference  at  its  first  composition  the 
King  Messiah."  It  is  unthinkable  that  an  angel  should 
be  addressed  as  sharing  the  divine  throne,  seeing  that, 
whatever  their  rank,  all  are  occupied  with  ministerial  func- 
tions. God  has  devolved  on  them  a  service^  for  the  sake 
of  them  that  shall  inherit  salvation,  and  in  this  they 
are  "  all  "  constantly  employed,  being  continually  sent 
forth,  the  whole  angel  world  (Luke  xv.  7,  10).  A  more 
acceptable  service  could,  indeed,  not  be  rendered  to  God, 
yet  while  they  thus  promote  the  redemption  achieved 
by  the  Son  (3),  they  do  so  as  messengers  fulfilling  His  be- 
hests, while  He  rules  at  the  right  hand  of  the  Majesty, 
causing  even  the  highest  creatures  to  bow  to  His  sover- 
eign will. 
1  AeiTovpyiKa,  7iELTovpyoi%,  "used  especially  for  the  service  of  the  sanctuary." 


CHAPTER  II. 

1-4.  Therefore  we  ought  to  give  the  more  earnest  heed  to  the  things 
that  were  heard,  lest  haply  we  drift  zyizy  from  them.  For  if  the  word  spoken 
through  angels  proved  stedfast,  and  every  transgression  and  disobedience 
received  a  just  recompense  of  reward  ;  how  shall  we  escape,  if  we  neglect 
so  great  salvation  ?  which  having  at  the  first  been  spoken  through  the 
Lord,  was  confirmed  unto  us  by  them  that  heard ;  God  also  bearing  wit- 
ness with  them,  both  by  signs  and  wonders,  and  by  manifold  powers,  and 
by  gifts  of  the  Holy  Ghost,  according  to  his  own  will. 

Before  proceeding  with  the  argument,  the  author  warns 
against  unfaithfuhiess  to  this  revelation  dispensed  by  the 
super-angeHc  mediator,  and  far  transcending  the  Mosaic 
revelation  dispensed  through  angels,  showing  the  neces- 
sity of  paying  heed  to  the  word  spoken.  Every  trans- 
gression and  neglect  of  the  latter  entailed  unfailing 
penalties,  an  awful  premonition  of  the  dire  results  of 
forfeiting  a  salvation  originally  spoken  by  the  Lord  and 
confirmed  not  only  by  men  who  heard  Him  but  by  the 
power  of  God  and  the  gifts  of  the  Holy  Ghost.  The  more  1 
earnest  heed  .  .  ,  The  comparison  which  marks  the 
argument  has  a  corresponding  stress  in  the  application. 
The  moral  obligation  to  obedience  is  as  much  greater  as 
the  agent  is  superior.  The  punishment  for  neglect  cor- 
responds to  the  magnitude  of  the  gift  forfeited  (Prov.  iii. 
21),  "  Earnest  heed,"  to  the  words  spoken.     Drift  away ,2 

1  TTfp/ffffOTfpwf  with  7rpocre;tfe<i',  hold  our  minds  to  (Acts  xvi.  14),  is  "a  more 
forcible  ^udAAov."  The  positive  implies  something  exceeding  the  ordinary 
measure,  and  the  comparative  heightens  this. 

^TrapapvufiEviromnapappeo),  to  flow  by,   to  glide  past,  io  d /■/ft  muay /rom, 
"lest  we  slip  by  and  lose  them"  =  lest  the  precious  things  heard   slip 
away  from  us,  versus  rtfpiu. 
264 


II.  1-4]  CHAPTER  II.  265 

from  salvation.  In  losing  the  word  we  lose  the  salvation 
which  the  word  conveys  to  faith.  The  admonition  ex- 
pressed the  author's  chief  concern  and  the  aim  of  the 
Epistle  (iii.  i;iv,  14;  vi.  18  ;  x.  22  f.).  The  things  .  .  .  heard 
(cf.  3andi.  i).  For  if  the  word  spoken  .  .  .establishes  fur- 
ther the  necessity  for  stricter  attention  to  Christ's  reve- 
lation, and  shows  the  practical  motive  for  the  comparison 
of  the  two  revelations  and  their  respective  mediators,  by  an 
argiiinentiim  a  minor  i  ad  ma  jus  to  forecast  the  result  of  neg- 
lecting the  new,  from  thedreadfulconsequences  which  fol- 
lowed unfaithfulness  to  the  old  (cf.  iii.  7 — iv.  14),  If  the  mes- 
sage delivered  through  inferiors  was  enforced  by  inexorable 
penalties,  how  infinitely  more  will  this  be  the  case  with 
the  Gospel  delivered  by  the  Lord  Himself.  If  even  the  law 
was  in  every  particular  upheld  inviolate  and  no  trespass 
in  act  or  disregard  by  the  ear  was  allowed  to  go  unpun- 
ished, how  shall  we  escape  if  we  neglect  the  higher  and 
holier  claims  of  the  great  salvation  (x.  28;  xii.  25)? 
Spoken  through  angels  versus  spoken  through  the  Lord. 
Exod.  xix.  does  not  mention  the  participation  of  angels 
in  the  giving  of  thelaw,  but  the  tradition  that  God's  Word 
as  given  in  the  law  was  mediated  by  angels  prevailed 
among  the  Jews.  The  activity  of  angels  in  the  awful 
phenomena  of  Sinai  may  be  hinted  at  (i.  7  ;  cf.  Acts  vii. 
38,  53  ;  Gal.  iii.  19 ;  Deut.  xxxiii.  2  ;  Ps.  Ixviii.  17  ;  Joseph. 
Ant.  XV.  5,  3).  In  the  delivery  of  the  law  God  spake  not 
immediately  but  through  angels,  in  the  Gospel  He  speaks 
through  the  Lord,  through  Himself.  This  is  a  revelation 
without  a  medium,  therefore  without  a  shadow  or  a  re- 
fraction. Proved  stedfast,  valid,  firm,  inviolable.  It 
was  not  a  dead  letter — like  some  human  statutes — but  in 
spite  of  defective  mediation  it  was  maintained  by  a  condign 
recompense,  against  every  positive  and  negative  violation, 
A  righteous  sentence  was  executed  against  "  every  actual 


266  EPISTLE   TO   THE  HEBREWS.  [ii.  r-4. 

transgression  of  the  law,  nay,  every  non-observance  of  or 
inattention  to  its  demands."  ^  Inexorable  punishment 
having  followed  a  violated  law,  what  may  we  expect  from 
a  despised  Gospel,  whose  claims  are  yet  more  enhanced 
by  the  exalted  rank  of  Him  who  mediates  it.  The  per- 
sonality of  the  Redeemer  is  kept  in  the  foreground. 
How  shall  we  escape?  To  this  question  there  is  no 
answer.  We.^  The  first  and  second  generation  of 
Christians  versus  the  people  of  the  O.  T.  Escape  may 
be  taken  absolutely  as  in  xii.  25  and  i  Thess.  v.  3.  VON 
S.  :  "  Salvation  is  the  escape  from  the  recompense  of 
transgression."  If  we  neglect,^  in  the  event  of  having 
neglected.  The  guilt  of  neglected  deliverance  precedes 
the  punishment.  Escape  from  the  wrath  to  come  is  im- 
possible to  one  who  has  spurned  so  great  salvation. 
The  super-eminence  of  this  salvation  is  now  stated  for  the 
first  time,  a  super-eminence  due  to  the  transcendent  rank 
of  the  Mediator.  The  aim  of  that  magnificent  portraiture 
of  Christ  (chap,  i)  becomes  now  apparent,  namely,  to 
prove  the  greatness  of  the  deliverance^  He  offers,  the 
neglect  of  which  shuts  out  all  possibility  of  escape.  It  is 
"  so  great  salvation,"  because  it  was  proclaimed  by  the 
Lord  Himself,  as  corroborated  by  those  who  heard  Him, 
the  Godhead  making  a  joint-attestation  by  miracles  and 
by  the  extraordinary  gifts  of  the  Holy  Ghost.  Which 
.  .  .  sets  forth  the  historical  publication.  It  was  preached 
directly  at  the  first,  by  the  Lord  Himself  (i.  i),  and  not 
by  angels,  intermediate  agents  (2).^  Through  the  Lord, 
the  fit  title  comprehending  the  characterization  of  the 
Son  (chap,  i  ;  cf.  Mai.  iii.  i  ;  Rom.  x.  13  with  9).     Salvation 

^  TvapAfiacfic,  -rrapuKoy,  a  descending  climax.  2  ijij.e1(;,  cf.  I'jfi'iv  i.  i. 

8  a/j.E?i.eaavTeg  versus   Tvpoakx^i-v,  i . 

*  The  law  was  but  a  "^-oyoq,  the  gospel  is  a  auTrjpia. 

6  apxf]v  Xaiijiavsiv  =  the  classical  apx^adai. 


II.  1-4.]  CHAPTER  IF.  267 

like  creation  came  through  the  Son,  the  Lord,  from 
heaven  (i  Cor.  xv.  47).  It  is  therefore  an  immediate 
revelation  (Gal.  i.  12),  while  the  O.  T.  was  only  mediately 
the  word  of  God.  What  was  revealed  at  first  hand  by 
the  Lord  was  confirmed  1  unto  us,  faithfully  transmitted, 
"  established  for  us,"  by  qualified  witnesses  who  received 
it  from  His  mouth  (Luke  i.  2),  and  w^ho  were  supernatur- 
ally  endowed  for  its  propagation.  The  progress  of  the 
Gospel  is  magnificent  like  its  source.  The  historical 
proof  of  Christianity  is  experimental,  cumulative,  irre- 
fragable. The  highest  claims  to  the  obedience  of  faith 
are  presented  by  showing  that  the  Gospel  had  more  than 
human  confirmation.  The  apostolic  witness,  in  itself 
trustworthy,  was  accompanied  ^  by  the  additional^  testi- 
mony of  God  in  stupendous  facts  (Mark  xvi.  20).  The 
divine  witness  conjoined  with  the  human  has  carried 
the  Gospel  forward  and  given  it  "  a  sure  place  in 
history"  (John  xiv.  12;  xvi.  12  f.).  God's  superadded 
testimony  was  given  in  the  domain  of  nature  and 
in  that  of  the  spirit."^  Signs,  tokens  of  invisible 
agencies,  attestations  of  truthfulness ;  wonders,  prod- 
igies, portents,  absolutely  supernatural  occurrences  ; 
powers,  acts  of  transcendent  might,  "  demonstrations 
of  superhuman  agency  "  (Acts  ii.  22  ;  2  Thess.  ii.  9). 
These  "  powers"  as  a  species  of  charisms  (i  Cor.  xii.  10) 
lead  on  to  the  gifts,  impartations  of  the  Holy  Spirit,  i.  e. 
the  gifts  of  prophecy,  miracles,  tongues,  etc.  By  such 
extraordinary  manifestations  (Acts  ii.;  Gal.  iii.  5  ;  i  Cor. 
xii.  9  f.;  Rom.  xv.  19;  2  Cor.  xii.  12)  the  aj)ostolic  con- 
firmation establishes  the  great  salvation.     According  .  .  . 

1  tfisfinK'Jh/,  cf.  jiFjiau)^,  2  ;   i  Cor.  i.  6;  Phil.  i.  7  ;   Mark  xvi.  20. 

2  avv.  8  iizi.     avvtTztfiaprvp. 

*  arjfitia,  Tfparn,  (h>i>('ifuir,  are  the  three  aspects  of  miraculous  phenomena. 
They  may  apply  to  one  occurrence  as  viewed  in  respect  to  its  design,  its 
appearance  or  its  essence. 


268  EPISTLE  TO  THE  HEBREWS.  [ii.  5-13. 

will,  connects  only  with  "  gifts,"  distributions.  The 
measure  of  the  spirit  imparted,  the  specific  "  gift,"  varies 
according  to  the  sovereign  purpose  of  God.  This  clause 
proves  the  historic  reality  of  miracles.  The  author  writ- 
ing a  generation  after  the  apostolic  mission  and  to  men 
who  wavered  in  their  Christianity,  speaks  of  the  Apos- 
tles' miracles  as  well-known  and  undisputed  facts. 

5-13.  For  not  unto  angels  did  he  subject  the  world  to  come,  whereof  we 
speak.     But  one  hath  somewhere  testified,  saying, 

What  is  man,  that  thou  art  mindful  of  him  1 
Or  the  son  of  man,  that  thou  visitest  him  ? 
Thou  madest  him  a  little  lower  than  the  angels ; 
Thou  crownedst  him  with  glory  and  honour, 
And  didst  set  him  over  the  works  of  thy  hands  : 
Thou  didst  put  all  things  in  subjection  under  his  feet. 
For  in  that  he  subjected  all  things  unto  him,  he  left  nothing  that  is  not 
subject  to  him.     But  now  we  see  not  yet  all  things  subjected  to  him.     But 
we  behold  him  who  hath  been  made  a  little   lower  than   the  angels,  even 
Jesus,  because  of  the  suffering  of  death  crowned  with  glory  and  honour 
that  by   the  grace  of  God  he  should  taste  death  for  every  man.     For  it 
became  him,   for  whom  are  all  things,  and  through  whom  are  all  things, 
in  bringing  many  sons  unto  glory,  to  make  the  author  of  their  salvation  per- 
fect through  sufferings.     For  both    he   that  sanctifieth   and   they   that  are 
sanctified  are  all  of  one  ;    for  which  cause  he  is  not  ashamed  to  call  them 
brethren,  saying, 

I  will  declare  thy  name  unto  my  Ijrethren, 
In  the  midst  of  the  congregation  will  I  sing  thy  praise. 
And   again,  I    will  put  my  trust  in   him.     And  again.  Behold,  I  and  the 
children  which  God  hath  given  me. 

For  not  unto  the  angels  .  .  .  not  a  new  thought  but 
a  resumption  in  negative  form  of  the  matter  treated  (i.  4- 
14),  referring  immediately  to  13  f.  and  answering  the 
questions  5,  13.  As  a  recapitulation  it  justifies  the 
earnest  exhortation  (1-4).  Note  the  interspersing  of  ex- 
hortations in  an  argument  (iii.  6,  14;  iv.  14;  vi.  11  ;  x. 
23).  The  world  to  come,  "  the  world  of  promise," 
which  in  principle  and  spirit  is  already  present  (vi.  5), 
while   its  glorified  form   is  yet  future  (ix.  11,  28;  x.  i  ; 


II.  5-13-]  CHAPTER  II.  269 

xiii.  14;  cf.  i.  14).  This  new  era  is  not  placed  in  charge 
of  angels.  They  serve  it  but  they  do  not  rule  it. 
Whereof  we  speak,  looks  back  as  well  as  forward,  referring 
to  the  main  subject  of  the  Epistle  (v.  ii  ;  ix.  5  ;  xi. 
10 — xiii.  32).  "  We,"  editorial  (v.  11  ;  vi.  9;  xi.  13,  18). 
This  denial  serves  to  bring  forward  the  affirmative  state- 
ment (Ps.  viii.  5-7)  that  to  man  was  committed  the  do- 
minion over  all  things,  therefore,  of  the  future  world. 
Though  created  inferior  to  angels,  "  God's  immediate  re- 
tinue," he  is  the  destined  lord  of  creation.  The  author 
employs  first  the  literal  sense  of  the  psalms  referring  to 
man,  who  in  himself  so  insignificant  is  yet  the  crowned 
representative  of  God. 

The  contrast  of  man  with  angelic  existence  enables  him 
to  set  forth  Christ's  identification  with  the  former,  and 
the  necessity  for  His  assumption  of  humanity.  He  pro- 
ceeds to  apply  man  and  the  son  of  man  to  Christ  by 
means  of  an  intermediate  thought  beginning  with  But 
now  we  see  not  yet,  contrasting  the  present  apparent 
failure  of  the  universal  subjection  to  man  with  the  sight 
of  the  crown  on  Jesus,  who  wears  it  in  virtue  of  His  suf- 
ferings, and  who  as  the  God-man  realizes  man's  kingship 
over  all,  fulfilling  in  His  person  the  predestined  goal  of 
the  race.  Thou  didst  put,  etc.="  appointed  heir  of  all 
things"  (i.  3).  Thou  crownedst  him,  etc.=="  Sit  thou  on 
my  right,"  etc.  (i.  13).  Not  an  angel  enjoys  these  God- 
like distinctions,  but  a  man,  the  Son  of  man,  the  second 
Adam  (Matt.  xi.  25  ;  xxi.  16  ;  i  Cor.  xv.  27).  But  one, 
"  nay  but,"  or  "  rather,"  the  indefinite  form,  "  some 
one  somewhere,"  is  rhetorical  (iv.  4),  making  the  testi- 
mony more  impressive.  Man=-Son  of  man,  which  is 
more  striking.  So  mindful=visitedst  him.  The  three 
clauses  (didst  set  him  over,  etc.,  is  not  genuine)  are  all 
contemporaneous,  describing  what  devolved  upon  man  in 


270  EPISTLE  TO  THE  HEBREWS.  [11-5-13. 

his  normal  condition.  A  little  1  may  have  the  same  sense 
here  as  in  9,  where  it  includes  the  temporal  aspect :  "  a 
little  while  "  Christ  has  personally  enacted  in  Himself  the 
entire  sphere  and  destiny  of  the  race.  What  is  true  of 
the  latter,  sin  excepted,  is  true  of  Him,  the  perfect  man, 
and  what  is  true  of  Him  incarnate  is  true  of  man- 
kind in  general.  For  a  period  lower  in  rank,  then 
crowned  above  all  angels.  Human  destiny  is  domin- 
ion, angelic  destiny  service  (i  Cor.  vi.  3).  The 
two  clauses  a  little  lower  than  the  angels,  with 
glory  and  honour,  are  unmistakably  contrasted  in  9,  why 
not  in  7  ?  Thou  didst  put  .  .  .  introduces  the  actual 
dominion  of  man  over  the  world,  whose  absolute  reign 
is  realized  in  Jesus,  the  Son  of  man  (9).  If,  then,  nothing  ^ 
remains  unsubjected  to  Him  (Matt,  xxviii,  18),  "  the 
future  world  "  must  be  included  in  the  subjection,  for 
that  forms  a  part  of  the  universe.^  Angels  themselves 
are  embraced  under  the  rule  of  the  Son  of  man  (i  Pet. 
iii.  22).  This  statement  has  to  be  qualified  by  the  fact 
that  man's  absolute  dominion  is  not  visible  in  present 
conditions,  but  it  is  justified  by  what  we  see  in  Jesus, 
in  Him  who  is  enthroned  over  all.  The  truth  that 
man's  complete  empire  is  not  yet  cognizable  brings  the 
writer  to  the  main  thought  aimed  at,  namely,  its  real- 
ization in  Jesus,  in  Him  the  quotation  (6-8)  has  its  fulfil- 
ment. Its  Messianic  application  is  thus  clinched.  We 
behold,  recognize  in  Him  described  by  the  Psalms  as  for 
a  little  while  made  lower  than  the  angels,  Jesus,  the  an- 
titype, crowned  with  glory  and  honour.  The  predicates 
of  the  Psalms  describe  the  two  contrasted  states  of  the 
Lord — "a  striking  example  of  a  commentary  by  the 
Spirit  on  a  passage  which  the  Spirit  had  indicted." 
Jesus  is  the  object  of  behold  (iii.  i).     This  name  (iv.  14; 

1  jSpaxv  Ti.  2  TT-di'Ta  is  all-inclusive.  ^  to.  navra. 


ir.  5-13.]  CHAPTER  II.  271 

xiii.  20,  etc.),  leaves  no  doubt  who  is  characterized  by 
"Him  made  for  a  little  lower,"  etc.,  and  also  leads  up  to 
the  import  and  necessity  of  His  historic  manifestation. 
Because  of  the  suffering  of  death.  Unquestionably  Jesus 
was  made  lower  than  tlie  angels  in  order  to  suffer  death, 
and  this  clause  may  express  the  object  of  Hishumiliation, 
but  it  is  clearly  connected  with  crowned,  exaltation  after 
completed  redemption, — a  view  confirmed  by  the  final 
clause,  by  10,  and  throughout  the  N.  T.  (Phil.  ii.  9  ;  cf.  xii. 
2).  His  humiliation  was  not  confined  to  His  death  (14), 
but  culminated  in  it.  That  by  the  grace  ^  .  .  .  The 
tasting  of  death  did  not  occur  after  the  crowning,  but 
the  result  and  purpose  of  the  crowning  was  to  make  it 
available  for  each  and  every  one.  The  latter  depended 
in  some  way  on  the  former.  His  enthronement  over  all, 
resulting  from  His  voluntary  death.  His  vicarious  acqui- 
sition of  universal  dominion,  made  His  vicarious  death 
effectual  for  each  and  every  one.  His  death  and  the 
crowning  to  which  it  led  were  so  closely  united  as  to 
make  His  suffering  of  death  in  its  juridical  bearing  avail 
in  behalf  of  every  man.  The  atonement  completed  by 
the  session  at  the  right  hand  brings  about  the  con- 
summation of  God's  eternal  purpose  as  expressed  in  the 
Psalms,  man's  universal  dominion.  The  final  cause  which, 
through  His  exaltation,  made  the  bitter  humiliation  of 
Jesus  operative  for  every  man,  was  the  grace  of  God,  the 
primal  spring  of  salvation  (Rom.  v.  8  ;  xi.  33  ;  John  iii. 
16).  Christ's  death  was  determined  by  God's  love,  not 
by  His  wrath.  For  every  man.  Jesus  died  not  in  His 
own  behalf,  nor  for  mankind  in  the  mass,  but  for  the 
sake  of  every  member  of  the  human  family.  What  an  in- 
spiration for  the  preaching  of  the  Gospel!  Taste  death, 
figurative  for  the   experience   of  death.     Christ  endured 

1  o;rwf  =  Iva. 


272'  EPISTLE  TO  THE  HEBREWS.  [11.  5-13. 

death  in  all  its  bitterness  as  the  wages  of  sin   and  the 
wrath  of  God. 

For  it  became  him  .  .  .  How  befitting  to  God  it 
was  to  conduct  the  Son  through  suffering  to  glory ! 
What  was  foolishness  to  the  Greeks,  a  stumbling- 
block  to  the  Jews,  and  doubtless  to  the  readers  of 
the  Epistle,  namely,  that  the  author  of  salvation  should 
be  subjected  to  death  in  order  to  obtain  the  crown  of 
glory,  has  its  explanation  in  the  character  of  God.  It 
accords  with  eternal  fitness,  it  was  an  act  worthy  of  Him 
for  whose  sake,^  and  through  whose  power,^  all  exists.  10 
gives  the  logic  for  9.^  Perfect  .  .  .,  not  the  process  of 
moral  perfection,  but  Jesus  was  placed  in  a  position  where 
He  can  consummate  the  salvation  of  His  people.  Through 
sufferings,  is  emphatic,  in  9  the  ground  of  the  exaltation, 
here  the  means  of  it.  It  is  assumed  that  in  man  suffering  is 
indispensable  to  glory,  death  being  the  penalty  for  sin. 
With  eminent  propriety,  therefore,  was  it  also  incumbent 
upon  the  elder  Brother,  who  indeed  by  suffering  death  be- 
came the  author  of  salvation,  the  destroyer  of  death  (14), 
and  the  way  of  glory  to  many.  They  are  conducted  to  glory 
only  after  He,  their  leader,  has  reached  the  state  of  glory 
which  He  secured  by  suffering.  (Cf.  John  xii.  32  with  vi. 
44.)  "  Him,"  God,  the  sovereign  disposer  of  all  things  who 
destines  man  to  glory,  and  who  appoints  to  their  "  leader  " 
the  same  path  over  which  the  many  sons  are  led.*  For 
both  .  .  .  the  ground  for  the  statement  of  10;  and  12, 
13  offer  Scripture  confirmation  for  this  enforcement  of 
the  fitness.  He  that  sanctifieth  and  they  that  are  (being) 
sanctified   have  a  common  origin,  the  Son  and  the  many 

1  ^'i  or.  2  St  bv,  Rom.  xi.  36. 

3 TeAEi6o)=aTe<pav6cj^aC  f5ofav  ayu  =  to  make  ti'/.cioq,  bring  to  the  ap- 
pointed TsT^og,  or  destination. 

^  npxW^^'  ^o^  only  the  beginner  or  author  of  salvation,  iii.  xii.  2  ;  Acts  iii. 
25,  but  also  its  instrumental  cause,  v.  9. 


II.  5-13-]  CHAPTER  II.  273 

sons,  those  being  led  to  glory  and  He  leading  them  to 
glory .1  Since  those  being  sanctified  and  the  sanctifier 
are  all  of  one,  spring  from  the  same  source,  i,  e.  God, 
why  should  they  not  have  the  same  destiny  ?  The  sub- 
ject of  the  context  is  God.  All  emphasizes  the  intimate 
union  between  Christ,  the  God-man,  and  Christians,  the 
fellowship  of  origin.  Many  are  the  subjects  of  sanctifica- 
tion,  and  "  all  the  saved  are  of  one  race  with  the  Saviour." 
Their  correlation  has  its  source  in  God,  to  whose  infinite 
heart  man  was  so  dear  that  even  His  Son  must  be  made 
an  offering  for  man  in  order  to  sanctify  him  (Rom.  viii. 
32).  There  subsists  an  actual  brotherhood  between  the 
Son  and  man,  hence  the  descent  of  the  Son  in  order 
to  raise  man  to  His  own  height  was  with  eminent  pro- 
priety ordained  by  God,  the  common  Father  of  both. 
The  Son,  so  far  from  being  ashamed,  as  in  view  of 
His  exaltation  He  well  might  be,  to  own  the  "  many 
souls  as"  brethren,  glories  in  the  relation.  12  is  from 
Ps.  xxii.  23  ;  13  from  Isaiah  viii.  17,  18.  The  two  cita- 
tions are  cleverly  combined  into  one  proof  of  the  fact  that 
because  "all  are  of  one"  He  is  not  ashamed  to  call  them 
brethren.  "  I  will  summon  them,"  He  is  made  to  say  in 
well-known  prophecy,  "  asbrethren^  to  join  me  in  praising 
God  ;  I  will  join  with  them  on  the  same  level,  in  exer- 
cising faith  in  God."  I  and  the  children.  I  (emphatic)  the 
Son  and  the  children  whom  God  hath  given  me  (John 
xvii.  6,  12)  will  show  our  unity  in  our  common  faith.  He 
identifies  Himself  with  men  in  praising  and  in  trusting 
God,  the  highest  forms  of  human  action  and  the  most 

1  a.yay6vTa  is  generally  referred  to  avru,  but  it  may  also  be  referred   to 

2  ayia(,Eiv,  a  new  term,  but  not  a  new  idea  =  ctwC«i',  aurrjpia,  delivering 
from  sin,  cf.  i.  3  ;  with  ix.  13,  f. ;  x.  10,  29;  xiii.  12.  ayiai^Eiv  =  the  inward 
act  of  which  8o^a(,eLv  is  the  outward. 

8  6t  a6Ey<poi  =  EKKyTjaia. 
18 


274  EPISTLE  TO  THE  HEBREWS.  [ii.  14-18. 

perfect  bond  of  communion.     He  is  not  ashamed  of  the 
consequence  of  sharing  His  origin  with  man. 

14-18.  Since  then  the  children  are  sharers  in  flesh  and  blood,  he  also 
himself  in  like  manner  partook  of  the  same;  that  through  death  he  might 
bring  to  nought  him  that  had  the  power  of  death,  that  is,  the  devil;  and 
might  deliver  all  them  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage.  For  verily  not  of  angels  doth  he  take  hold,  but  he 
taketh  hold  of  the  seed  of  Abraham.  Wherefore  it  behoved  him  in  all 
things  to  be  made  like  unto  his  brethren,  that  he  might  be  a  merciful  and 
faithful  high  priest  in  things  pertaining  to  God,  to  make  propitiation  for 
the  sins  of  the  people.  For  in  that  he  himself  hath  suffered  being  tempted, 
he  is  able  to  succour  them  that  are  tempted. 

The  term  children  offers  a  point  of  transition  for 
resuming  and  elucidating  the  main  thought,^  showing 
the  logical  necessity  for  Christ's  subjection  to  suffering. 
The  Redeemer  must  place  Himself  on  the  same  plane 
with  those  to  be  redeemed,  must  enter  into  organic 
connection  with  them.  Since,  then,  the  "children,"  the 
"  sons"  (10),  are  actual  men,  sharers  in  flesh  and  blood, 
it  follows  of  necessity  that  he  who  was  "  of  one  "  origin 
with  them  becomes  partaker  of  the  same  human  nature. 
That  through  death,  gives  the  specific  import  and  aim  of 
the  incarnation  ;  God's  purpose  to  effect  the  release  of 
those  whom  the  devil,  through  the  power  of  death,  held 
in  bondage.  The  end  makes  all  clear.  The  Son  being 
made  lower  than  angels,  and  subjected  even  to  death, 
this  incomprehensible  tragedy  is  all  explained  by  the 
divine  purpose.  Only  by  death  can  the  power  of  death 
be  broken,  only  by  discharging  the  debt  can  the  debtor 
be  released,  and  the  incarnation,  by  which  the  Son  is 
made  susceptible  to  the  sufferings  and  death  involved  in 
human  nature,  is  the  essential,  as  it  is  the  appropriate, 
means   for  effecting  this  release.^       Flesh  and  blood= 

1  ovv  refers  to  10. 

^  KFKMvcjvr/Kfv,  Fed.,  their  permanent  condition;  fxcTta;[ev,  Aor.,  it  tran- 
spired once  for  all. 


II.  i4-iS.]  CHAPTER  Tl.  '  275 

human  nature,  its  two  principal  constituents.  In  like 
manner  amounts  to  equality.  (Cf.  "in  all  things,"  17.) 
The  Son  has  assumed  true  and  complete  humanity  (John 
i.  14;  Rom.  viii.  3;  Phil.  ii.  7).  To  make  us  partakers  of 
His  Sonship  to  God,  He  has  taken  part  in  our  sonship  to 
Adam.  Sin  debarred  man  from  divine  sonship,  bringing 
him  under  Satan's  empire,  and  leading  him  into  death 
(Jas.  i.  15;  Rom.  v.  12;  vi.  21,  23).  Satan  sustains  a 
causal  relation  to  sin  and  death.  The  end  of  the  incarna- 
tion, now,  was  to  conquer  this  prince  of  death,  and  to 
release  his  subjects  through  death  made  possible  by  the 
assumption  of  human  nature,  to  get  possession  of  the 
keys  of  death  (Rev.  i.  18),  and  set  those  free  who  were 
held  in  captivity  through  fear  of  death.  By  entering 
into  death  Jesus  has  made  death  itself  "  the  means  of 
annihilating  the  ruler  of  death."  ^  He  has  not  destroyed 
death  absolutely,  but  by  the  taking  away  of  sin  (i.  3)  He 
has  removed  its  power,  extracted  its  sting  (i  Cor.  xv. 
55  f.),  and  rendered  the  devil  impotent^  (i  Cor.  xv.  24, 
26  ;  2  Tim.  i.  10).  The  fear  of  death,  induced  by  an 
accusing  conscience,  is  Satan's  most  powerful  instrument 
for  holding  souls  in  helpless  slavery.  Remove  the  latter 
and  the  former  vanishes.  The  chain  of  bondage  is  broken, 
and  the  freedom  (Rom.  viii.  15)  of  God's  children  is 
realized,  the  moment  the  consciousness  of  guilt  is 
effaced.  Might  deliver  all  them,  may  be  viewed  as 
the  second  result  of  Christ's  death,  or  as  a  conse- 
quence of  Satan's  overthrow.  The  thought  pro- 
gresses from  the  enslaver  to  the  enslaved.  The  free- 
dom of  the  latter  follows  the  defeat  of  the  former. 
With  an  unmistakable  reference  to  the  contrast  between 
man  and  angels  (5),  and  having  still  in  mind  the  main 

1  (haTovOavaTov,  tov  to  Kpdrog  e;foi'ra  tov  Oavdrov, 

2  naTapyrjcrj. 


276  EPISTLE  TO  THE  HEBREWS.  [11.  14-18. 

thought  (14),  the  author  shows  that,  considered  from  an- 
other point  of  view,  it  was  necessary  for  Jesus  to  have 
been  made  in  all  things  like  His  brethren,  namely,  that 
He  might  serve  as  their  High  Priest.  This  offers  a  new 
theme  for  further  development  (iv.  14  ff.).  For  verily, 
beyond  peradventure.  Those  on  whom  Christ  lays  hold 
in  order  to  save  are  not  angels,  purely  spiritual  natures 
exempt  from  death — otherwise  He  might  have  remained 
unincarnate — "the  children"  for  whose  rescue  He  has 
thrown  Himself  into  the  breach  are  the  seed  of  Abraham. 
beings  of  flesh  and  blood.  Taketh  hold.i  pres.,  the  sub- 
jective application  of  redemption  is  continuous.  "  I 
need  thee  every  hour."  "  Seed  of  Abraham,"  ^  not  his 
spiritual  children,  but  those  of  his  flesh  and  blood.  The 
letter  is  addressed  to  Jewish  Christians,  and  like  the 
Lord's  personal  ministry  (Matt.  xv.  24),  and  the  first 
mission  of  the  Apostles  (Matt.  x.  6),  is  confined  to  what 
is  of  supreme  concern  to  the  chosen  people,  the  heirs  of 
the  covenant  (Rom.  i.  16  ;  Acts  xiii.  46),  in  whom  centres 
Christ's  redemptive  work.  For  the  rescue  of  the  Abra- 
hamic  humanity  it  behooved  ^  Him  to  be  a  partner  in  the 
Abrahamic  nature.  In  all  things,  shows  that  made  like 
is  not  limited  (iv.  15).  The  most  perfect  organ  of  God's 
revelation  to  man  is  at  the  same  time  the  perfective  high- 
priestly  representative  of  man  in  things  pertaining  to 
God.  For  this  also  "flesh  and  blood"  qualified  Him, 
enabling  Him  to  extend  to  those  in  spiritual  bondage, 
that  sympathy  and  relief  which  form  the  necessary  at- 
tributes of  the  high-priestly  office.  Merciful,  extending, 
actual  sympathy  and  compassion  to  his  brethren  ;  faith= 
ful,  one  to  be  relied  on.     (Cf.  he  is  able,  18.)     Both  terms 

1  f7r/?„«///3avEra?,  viii,  9,  =  Poy/Ofjaai,  18,  and  =  aTaXka^r/,  15. 

2  GKtpjiaToq  Afipad/i  =  tov  ?iadi',  17,  cf.  xiii.  12. 

8  ojipeiXev  =  enpETvev.     This  relates  to  God,  that  to  the  subject-matter. 


ir.  14-18.]  CHAPTER  II.  277 

are  predicates  of  high  priest.  Compassion  toward  them 
and  enjoying  their  confidence  would  be  impossible,  were 
He  not  in  all  things  made  like  unto  them  (9-14).  Only 
as  man  could  He  execute  the  essential  and  supreme  duty 
of  the  High  Priest,  act  in  behalf  of  the  people,  make 
propitiation  for  their  sins  (Lev.  xvi.).  The  full  import 
of  through  death,  its  significance  in  relation  to  sin,  is  now 
brought  out.  Our  redemption  requires  atonement  for 
sin.  This  our  High  Priest  accomplished  by  offering 
Himself  as  the  atoning  sacrifice.  To  make  propitiation.^ 
The  object  of  the  expiation  is  sin,  and  its  effect  is  that 
"  sin  ceases  to  make  God  otherwise  than  gracious  to 
man."  This  thought  is  the  culmination  of  the  argument 
(9,  II,  16),  on  which  all  farther  considerations  are  based. 
Before  proceeding  to  the  cheering  exhortation  (chap,  iii.), 
based  upon  it,  18  once  more  accents  the  full  import  of 
the  argument  explaining  "  merciful,"  "  faithful,"  in  fact 
all  of  17.  For  in  that  ...  2  in  the  fact  that  He  Himself 
was  the  subject  of  fierce  temptations  in  His  sufferings 
(9,  10),  by  virtue  of  having  personally  experienced  like 
temptations  with  His  brethren  (4-15  f.),  He  is  able  to 
succor  them.  The  emphasis  is  on  being  tempted,  the 
full  force  of  temptation  came  in  His  suffering,  as  it  did 
doubtless  also  to  the  readers.  He  is  therefore  qualified 
to  offer  help  to  the  tempted.  "  Being  not  unacquainted 
with  woe,  I  learn  to  help  the  unfortunate  "  (ViRG.).  To 
succour,  by  removing  sin  the  source  of  all  suffering,  by 
cancelling  guilt  the  means  of  their  enslavement,  by  con- 
quering their  adversary,  by  sending  the  Holy  Ghost  into 
their  hearts. 

1  WaantcQai  k.  t.  X.,  co-ordinate  with  to.  irpbg  tov  6e6v,  occurs  only  i  John 
ii.  2 ;  cf.  iv.  10.  =  KdOapiaiiiw  tuv  hfiap.  Tzcirjaai,  i.  3.  The  latter  phrase  im- 
ports the  effect  regarding  man,  the  former  the  effect  regarding  God. 

2  ey  0)  =  iv  TovrCi  oti. 


CHAPTER  III. 

1-6.  Wherefore,  holy  brethren,  partakers  of  a  heavenly  calUng,  consider 
the  Apostle  and  High  Priest  of  our  confession,  even  Jesus;  who  was  faith- 
ful to  him  that  appointed  him,  as  also  was  Moses  in  all  his  house.  For  he 
hath  been  counted  worthy  of  more  glory  than  Moses,  by  so  much  as  he 
that  built  the  house  hath  more  honour  than  the  house.  For  every  house  is 
builded  by  some  one ;  but  he  that  built  all  things  is  God.  And  Moses 
indeed  was  faithful  in  all  his  house  as  a  servant,  for  a  testimony  of  those 
things  which  were  afterward  to  be  spoken ;  but  Christ  as  a  son,  over  his 
house  ;  whose  house  are  we,  if  we  hold  fast  our  boldness  and  the  glorying 
of  our  hope  firm  unto  the  end. 

Wherefore  .  .  .  Another  practical  application,  in  which 
the  matchless  dignity  of  the  Redeemer  established  by  Scrip- 
ture enforces  the  higher  claims  of  the  dispensation  medi- 
ated through  Him.  The  Apostle  and  High  Priest  of  our 
confession  is  a  recapitulation  of  chaps,  i.  and  ii.,  "Apostle 
pointing  to  the  portrait  given  i.-ii.  4,  High  Priest  to 
that  given  ii.  5-18,"  i.  sets  forth  the  divinity,  ii.  the 
humanity  of  the  Lord.  Having  one  of  such  rank,  who  is 
at  once  God's  representative  with  us  and  our  represent- 
ative with  God,  they  are  to  consider,  survey,  contemplate 
this  Mediator,  see  what  He  is  and  what  they  have  in  Him 
(xii.  2).  Brethren  suggested  by  ii.  11,  I2=the  endear- 
ing spiritual  relationship  between  the  author  and  his 
readers.!-  He  addresses  them  by  a  yet  loftier  title, 
partakers  of,  etc.,  which  is  the  correlate  of  holy  :  ye  who 
are  separated  from  the  world,  called  to  a  heavenly  life. 
Both  terms  are  felicitous  appeals  to  their  state  of  grace. 
Separated    unto   God,   partners  of   a    heavenly  calling, 

1  ayiM,  cf.  o  hyia'^i^v,  ii.  lo. 
278 


in.  1-6.]  CHAPTER  III.  279 

what  encouragements  to  fix  your  gaze  on  the  great  Re- 
deemer to  whom  all  is  due.  The  Gospel  is  a  call  to  sinners 
(Matt.  xi.  28  f.) — believers  are  designated  "the  called" 
(Rom.  i.  6  ;  I  Cor.  i.  2).^  As  an  ''  Apostle  "  Jesus  came  to 
call  men  (Mark  ii.  17)  to  heav^enly  treasures,  as  a  "  High 
Priest  "  He  procures  them  for  us.  In  the  Son  sent  forth 
from  God  we  have  the  highest  and  the  final  revelation. 
By  His  atoning  sacrifice  we  are  put  in  possession  of  the 
unsearchable  riches  of  grace  revealed.  The  two  predi- 
cates are  to  be  comprehended  in  one  view.  "  He  is  sent 
from  heaven  not  only  like  angels  with  a  commission,  but 
in  order  to  plant  heaven  upon  the  earth  by  His  assump- 
tion of  human  nature.  And  this  human  nature  He 
assumes  in  order  that  in  that  form  He  might  represent 
the  human  race  before  God,"  i.  e.  be  our  High  Priest. 
Confession,  objectively,  what  one  professes  or  con- 
fesses (iv.  14;  X.  23;  I  Tim,  vi.  12  f.).  A  confession  of 
faith  is  indispensable  to  the  Church.  Jesus,  both  the 
founder  and  the  content  of  our  confession.  The  precious 
name  implies  an  emphatic  contrast  with  the  old  covenant. 
Who 2  was  faithful  .  .  .  appositional  clause,  *' wherein 
lies  another  motive  for  the  exhortation  to  regard  Him." 
In  both  capacities,  the  prophetic  and  the  pontifical,  this 
was  an  inherent  attribute  of  Jesus.  He,  like  Moses 
(Num.  xii.  7),  faithfully  executed  His  commission.  His 
divine  appointment,'^  faithfully  discharged,  furnishes  an 
immovable  ground  for  their  confidence.  In  God's  faith- 
ful representative  they  may  repose  implicit  faith. 
Their  salvation  is  secure.  If  they  trusted  in  Moses 
(John  V.  45),  how  much  more  can  they  confide  in  Jesus 

1  KkrjToi  nyim. 

2  ovra.    Not  strictly  pres.     Both  offices  continue  in  Heaven. 

3  rCi  ■noiTjaavTi.     noieiv,  as  in  Acts  ii.  36;  Mark  iii.  14,  appointed,  commis- 
sioned. 


28o  EPISTLE  TO  THE  HEBREWS.  [iii.  i-6. 

Christ.  Ordained  and  endowed  for  His^^  unique  and 
stupendous  task  by  a  sovereign  act  of  grace  (Num.  xii. 
6-8),  Moses  did  not  fail  in  his  administration  of 
God's  House.  How  can  Jesus?  A  comparison  is  insti- 
tuted between  Christ  and  the  human  organ  of  the  old  dis- 
pensation in  order  {a)  to  derive  an  effectual  warning 
from  the  fate  of  their  forefathers  who  were  disobedient 
under  Moses,  and  {p)  to  lead  up  anew  to  the 
central  idea  of  the  Messianic  office,  the  High-Priesthood 
of  Jesus  (iv.  14  ff.),  which  is  then  fully  developed 
(chaps  v,-viii.).  In  all  his  house,  part  of  the  citation  re- 
garding Moses  and  also  a  part  of  the  comparison,  con- 
trasting the  vocation  of  Moses  "  in "  the  house  with 
that  of  Jesus  "over"  it.  The  sphere  of  both  was  the 
house  of  God  (Ps.  Ixix.  9 ;  Hos.  viii.  i).  Each  is  char- 
acterized by  like  faithfulness  {^fidc  dignus  and  fidcni 
servans)  in  alike  position,  which  has  in  either  case  respect 
to  the  whole  house.  Both  the  context  and  the  citation 
require  his  to  be  referred  to  God,  whose  house  is  Israel. 
God's  true  people,  the  Church,  under  Moses  and  under 
Christ,  is  the  subject  (x.  21).  For  enforces  the  exhorta- 
tion :  consider  Jesus,  who  is  not  only  equal  ^  to  Moses 
in  fidelity,  but  is  incomparably  superior  ^  to  him  in  glory. 
The  position  of  the  N.  T.  mediator  is  as  far  above  the 
position  of  Moses  as  the  architect  is  superior  to  the  struc- 
ture, or  as  far  as  the  son  in  charge  of  a  house  surpasses 
the  servant  employed  in  it.  (Cf.  i.  4.)  Hath  been 
counted  .  .  .  (perf.)  He  has  attained  this  honor,  He  pos- 
sesses as  a  permanent  property  a  glory  exceeding  that 
which  the  readers  freely  accorded  to  Moses.  (Cf.  ii.  9  f.) 
This  proposition,  used  by  the  author  in  enforcing  his  ex- 
hortation, it  is  assumed  no  one  will  question — a  powerful 
argument  for  the  truth   of  the  evangelical  history.     The 

1  (jf .  2  7rA«ovof. 


in.  1-6.]  CHAPTER  III.  281 

house  offers  the  figure  of  comparison  which  in  3  is 
limited  to  the  relation  of  Jesus  to  Moses,  that  of  founder 
to  a  house.  The  "  house  "  includes  the  household,  family, 
servants,  etc.,  and  built  1  the  arrangement,  furnishing, 
manning  with  servants,  regulation,  etc.  Admiration  for 
the  house  redounds  to  the  glory  of  him  who  reared  and 
furnished  it.  The  author  is  greater  than  his  product. 
The  Son  is  the  creator  of  all  things  (4).  Moses  is  included 
in  the  creation.  He  is  not  "  the  house  "  itself,  yet  a  part 
of  it,  a  distinguished  member,  an  eminent  servant  (5),  of 
the  household,  the  family  of  God,  which  had  its  begin- 
nings in  the  O.  T.  and  is  completed  in  the  N.  T.,  and  of 
which  the  Son  is  founder  and  head  in  each  dispensation 
(Eph.  i.  22  f.).  For  every  house  ...  No  house  or  house- 
hold is  self-produced.  It  is  traceable  to  some  founder. 
This  axiomatic  proposition  has  its  analogy  in  the  vast 
universe  whose  builder  is  God  (xi.  10).  Some  find  in  4  a 
reconciliation  between  2,  which  speaks  of  God's  house, 
and  3,  which  makes  the  Son  its  builder.  He  is  in  a 
special  sense  the  Founder  and  Lord  of  the  Church.  While 
God  as  the  ultimate  cause  (i.  2)  brought  the  universe  into 
existence,  the  Son  is  the  immediate  founder  and  director 
of  the  Church  alike  in  the  old  economy  and  the  new.  The 
contrast^  between  Moses  and  Christ  is  further  developed 
in  5,  6.  Identified  with  the  same  house  of  God,  how  vast 
the  difference  in  their  stations  !  The  former  holds  a  place 
as  servant,  rendering  voluntary  and  honorable  service, 
the  other  has  the  position  of  son,  at  the  head  of  the 
house,  having  authority  and  pre-eminence,  the  heir  and 
ruler  of  all  its  possessions  as  He  was  their  originating 
and  procuring  cause  (3).  Moses*  activity  was  in  the 
house,  within  a  prescribed  sphere,  Christ's  is  over  the 
house  (John  iii.  35;  xvi.   15).     Christ  here  in  preference 


282  EPISTLE  TO  THE  HEBREWS.  [in.  i-6. 

to  "  Jesus  "  (i),  His  proper  title  as  Lord  versus  the  "  ser- 
vant "  Moses,  For  a  testimony  ...  As  a  servant  he 
must  hearken  to  his  Lord,  be  attentive  to  whatever  shall 
be  spoken  (i  Sam.  iii.  9).  Revelations  committed  to  his 
ears  he  must  faithfully  attest,  proclaim.  But  Christ  holds 
the  sceptre  of  truth,  is  Himself  the  light,  the  Logos, 
not  a  witness.  Some  understand  this  of  the  witness 
which  Moses  bore  to  Christ  (John  i.  45;  v.  46;  ix. 
29 ;  Luke  xxiv.  47 ;  Acts  iii.  22).  He  was  a  minis- 
ter  to  Christ  the  head  of  the  house.  He  testified  of 
Him.  The  law  points  to  the  Gospel.  The  whole  work 
of  Moses  was  prophetic,  typical,  subservient  to  the  things 
to  be  spoken,  "  those  revelations  to  whose  necessity  the 
very  ministry  of  Moses  renders  in  all  respects  its  testi- 
mony," those  now  disclosed  in  full  perfection  in  the  Son. 
There  is  no  detracting  from  Moses.  He  was  a  faithful 
servant.  His  (5  and  6)  refers  to  God  as  in  2.  God's 
house  =  Christ's  Church.  Whose  house  are  we,  that 
in  which  Moses  served  and  over  which  Christ  reigns.  A 
felicitous  stroke !  After  speaking  of  the  gloiy  of  the 
servant  and  the  yet  greater  glory  of  the  Lord,  he  hints 
at  their  own  share  in  this  glory,  for  they  constitute  "  the 
house  "  so  honored,  a  holy  nation,  a  glorious  Church,  the 
temple  of  the  living  God  (i  Cor.  iii.  9,  16  ;  2  Cor.  vi. 
16;  Eph.  ii.  22;  I  Tim.  iii.  15  ;  i  Pet.  ii.  5  ;  iv.  17).  All 
Christians  constitute  one  family,  one  Holy  Catholic 
Church,  the  Communion  of  Saints.  After  this  sublime 
encouragement  the  readers  are  warned  that  high  privileges 
impose  serious  obligations.  Their  place  in  the  glorious 
house  depends  upon  their  holding  firmly  to  the  end  the 
resolute  confidence  and  joyful  boasting  of  their  hope. 
This  furnishes  a  momentous  occasion  for  the  earnest 
practical  exhortation  from  the  O.  T.  (7-19),  for  which  this 
clause  forms  the  transition  and  preparation.     Our  bold= 


in.  7-19J  CHAPTER  III.  283 

ness,  "  the  inward  state  of  full  and  undisturbed  confi- 
dence," "  faith  itself  in  its  most  direct  and  most  practical 
expression,  manifesting  itself  as  the  inward  power  of  the 
peace  which  dwells  in  the  heart."  The  glorying ;  "  the 
joyful  opening  of  the  mouth,"  joyful  utterance  follows 
joyful  confidence.  Our  hope  connects  with  both  :  reso- 
lute confidence,  and  triumphant  joyful  ness,  of  hope  (vi. 
11),  the  calm  assurance  which  hope  gives  and  the  joyous 
boasting  it  excites.  Their  constancy  was  probably  im- 
perilled not  by  indifference  but  by  intimidations  from 
without.  "  Hope,"  not  subjective,  but  the  treasures  of 
the  future,  "  the  perfect  consummation  of  the  kingdom 
of  God,  and  of  participation  therein."  In  their  holding 
on  amidst  all  opposition  and  discouragement  to  the  hope 
set  before  them,  they  have  the  guarantee  of  their  position 
as  the  house  of  God.  Unto  the  end  (14  ;  vi.  1 1  ;  i  Cor.  i. 
8),  the  end  of  the  present  order  of  things,  of  the  aeon 
consummated  by  the  coming  of  the  Lord  when  hope 
shall  pass  into  fruition. 

7-19.     Wherefore,  even  as  the  Holy  Ghost  saith. 

To-day  if  ye  shall  hear  his  voice, 

Harden  not  your  hearts,  as  in  the  provocation, 

Like  as  in  the  day  of  the  temptation  in  the  wilderness, 

Wherewith  your  fathers  tempted  vie  by  proving  vie. 

And  saw  my  works  forty  years. 

Wherefore  I  was  displeased  with  this  generation, 

And  said,  They  do  alway  err  in  their  heart : 

But  they  did  not  know  my  ways  ; 

As  I  swear  in  my  wrath, 

They  shall  not  enter  into  my  rest. 
Take  heed,  brethren,  lest  haply  there  shall  be  in  any  one  of  you  an  evil 
heart  of  unbelief,  in  falling  away  from  the  living  God  :  but  exhort  one 
another  day  by  day,  so  long  as  it  is  called  To-day  ;  lest  any  one  of  you  be 
hardened  by  the  deceitf  ulness  of  sin :  for  we  are  become  partakers  of 
Christ,  if  we  hold  fast  the  beginning  of  our  confidence  firm  unto  the  end  : 
while  it  is  said, 

To-day  if  ye  shall  hear  his  voice,  *• 

Harden  not  your  hearts,  as  in  the  provocation. 


284  EPISTLE  TO  THE  HEBREWS.  [iii.  7-19. 

For  who,  when  they  heard,  did  provoke  ?  nay,  did  not  all  they  that  came 
out  of  Egypt  by  Moses  ?  And  with  whom  was  he  displeased  forty  years  ? 
was  it  not  with  them  that  sinned,  whose  carcases  fell  in  the  wilderness  ? 
And  to  whom  sware  he  that  they  should  not  enter  into  his  rest,  but  to 
them  that  were  disobedient  ?  And  we  see  that  they  were  not  able  to  enter 
in  because  of  unbelief. 

Wherefore  .  .  .  Since  our  fellowship  with  Christ  is 
contingent  (6).  By  way  of  further  developing  these  ad- 
monitions to  unswerving  firmness  and  constancy  there 
follow  terrible  warnings,  derived  from  the  O.  T.,  and  es- 
pecially from  the  dire  fate  which  followed  the  unbelief 
of  their  forefathers.  The  comparison  between  Moses 
and  Christ  is  aptly  improved  by  the  parallel  between 
Israel  under  Moses  and  God's  people  under  Christ,  and 
as  the  former  were  left  to  perish,  let  the  latter  heed  the 
awful  example  lest  unbelief  will  in  their  case  also  bring 
about  apostasy.  The  admonition  which  follows  this  is 
take  heed  (12),  the  intervening  quotation  being  intro- 
duced in  order  to  enforce  it  with  the  express  authority 
of  the  Holy  Ghost.  Note  the  author's  belief  in  the  in- 
spiration of  this  psalm.  Even  as  .  .  .  The  address  of 
the  Holy  Ghost,  who  in  Ps.  xcv.  7-1 1  pictures  to  the  con- 
temporaries of  the  psalmist  the  lurid  judgment  which 
overtook  their  ancestors,  the  Apostle  now  solemnly  re- 
peats to  his  readers,  as  a  condign  argument  for  his 
"  Take  heed,  brethren."  To=day,  the  period  of  salvation 
from  the  appearance  of  Christ  to  His  Parousia  (13). 
When  God  speaks  (1.  i  ;  ii.  3)  the  heart  must  promptly  be 
opened  to  what  He  speaks.  Israel  heard  His  voice  but 
they  hardened  their  hearts.  And  Christians  are  in 
danger  of  like  obduracy  Avhen  temptations  arise  (Luke 
viii.  13).  The  warning  is  based  on  the  whole  train  of 
thought  (3-6).  If  obduracy  toward  the  servant  was  so 
severely  punished,  what  will  be  the  result  of  obduracy 
toward  the  Son  (x.  28,  f.).     The  scenes  of  Israel  tempt- 


III.  7-19.]  CHAPTER  III.  285 

ing  God  specially  referred  to  in  the  psalms  arc  found 
Num.  XX.  1-13,  and  Exod.  xvii.  1-7,  the  first  occurring 
in  the  fortieth,  the  second  in  the  first,  year  after  tlie  ex- 
odus (Deut.  xxxiii.  8),  showing  "  how  Israel's  self-obdura- 
tion  continued  through  the  whole  probation  of  forty 
years."  The  proper  names  Merebah  and  Massah  receive 
their  etymological  sense  and  are  used  as  appellatives : 
Provocation  and  temptation.  Israel  closed  their  heart  to 
the  voice  of  divine  love,  when  they  tempted  God  (Matt. 
iv.  7),  By  proving,!  a  yet  stronger  term  is  added  to  bring 
out  their  aggravated  conduct.  The  God  who  had  made 
His  gracious  covenant  with  them,  they  subjected  to  a 
test,  "  proved  "  Him  by  raising  doubts  whether  He 
could  bring  relief  in  their  distress,  by  questioning  what 
He  would  do,  insolently  and  impiously  putting  God  on 
trial.  The  readers  who  had  this  mirror  held  up  to  them, 
were  in  danger  of  doubting  whether  in  their  distressing 
circumstances  God  would  come  to  their  relief.  And  saw, 
better :  And  yet  saw.  This  was  the  climax  of  their 
self-obduration.  After  witnessing  the  wondrous  deeds 
of  God's  condescending  grace  for  forty  years,^  they 
tempted  God.  The  tempting  of  God  kept  pace  for 
forty  years  with  the  amplest  proofs  of  His  wisdom, 
goodness  and  power  before  the  eyes  of  Israel.  Where= 
fore  I  was  displeased  .  .  .  the  efTect  of  their  contu- 
macy. Since  my  grace  was  requited  with  contumely 
it  turned  to  wrath,  love  spurned  becomes  loathing, 
and  judgment  falls  upon  the  very  generation  whom 
God  had  so  signally  redeemed  from  Egypt.  Displeased, 
"the  feeling  of  violent  displeasure."    A  people  whose  heart 

1 7rE<pa(T(U(5f  doubts  God's  willingness  to  save,  doKifiama,  his  power. 
2  TEaaepaKovTa  irt/,  connected  in  17,  as  also  in  the  original,  with  7rpoa6xOtcin, 
here  with  what  precedes. 


286  EPISTLE  TO  THE  HEBREWS.  [lu.  7-19. 

persists  (always)  in  going  astray,  who  know  not,^  will 
not  to  know,  God's  ways,  is  at  last  by  the  oath  of  God's 
wrath  excluded  from  the  promised  rest  (Num.  xiv.  21  ff. ; 
xxxii.  10  ff.  ;  Deut.  i.  34  ff.).  As  they  will  not  to  know 
the  ways  of  God,  He  swears  that  they  shall  not  enter 
by  them  into  His  rest  (17).  God's  way  alone  conducts 
into  rest  (John  xiv.  6).  My  rest  refers  in  the  psalm  to 
the  peaceful  possession  of  Canaan,  but  it  had  acquired  a 
wider  scope  and  become  a  type  of  eternal  blessedness,== 
unbroken  communion  with  God  begun  here,  perfected  in 
heaven.  The  Spirit's  admonition  is  now  applied  to  the 
readers,  who  are  forewarned  of  the  evil  heart  of  unbe- 
lief. In  kindly  terms  they  are  directed  to  forestall  the 
obduracy  which  was  fatal  to  their  fathers,  namely,  "  by 
mutual  and,  as  it  were,  pastoral  watchfulness  over  each 
other's  souls."  Lest  haply,  implies  that  there  is  serious 
ground  for  apprehension.  In  any  one,2  that  not  a  single 
one  be  lost  (13;  x.  24  ;  xii.  15).  An  evil  heart,  which 
always  errs  (10).  Of  unbelief,^  the  source  of  the  evil 
heart,  and  its  expression,  in  falling  away  from  God. 
"  Unbelief  "  denotes  also  the  characteristic  of  such  a 
heart.  In  Greek  it  comprehends  both  unbelief  and  un- 
faithfulness, two  ideas  which  mutually  involve  each  other. 
The  living  God,  Jehovah,  the  God  of  revelation  who  mani- 
fests Himself  in  saving  grace  (ix.  14  ;  xii.  22),  who  fulfils 
His  promises,  and  who  executes  His  threats  against  those 
who  reject  His  salvation  (x.  31).  This  warning  is  followed 
by  positive  encouragement  :  Exhort  one  another.  Let 
mutual  solicitude  embody  itself  in  exhortation  and  con- 
solation.     Day  by  day — the   Christian     assemblies    met 

1  lyviocav  implies  a  living  sympathetic  relation  to  the  object  known,  cf. 
Ti)  KapSia. 

2  ev  TLVL  vfiuv  individualizes  the  admonition. 
8  anioTia,  at  once  root  and  fruit  of  7rov>/pia. 


III.  7-19.]  CHAPTER  III.  287 

daily — in  ceaseless  application  of  Christian  doctrine  to 
each  other's  minds  and  hearts^  (Col.  iii.  13  ;  i  Cor.  vi.  7  ; 
Eph.  iv.  32).  Without  the  intermission  of  a  single  day 
so  long  as  it  is  called  To=day  (7),  the  period  of  grace 
which  will  terminate^  with  the  Parousia  which  was 
viewed  as  near  (x.  25,  37).  "To-day"  is  the  day 
when  God  speaks.  This  mutual  encouragement  is  to 
be  given  to  prevent  a  single  one  of  them  from 
being  self-hardened  through  the  deception  which 
sin  with  all  its  wiles  will  practise  upon  them. 
For  we  are  become  ^  ...  if,  enforces  12,  13,  reminding 
them  that  the  great  salvation  is  given  to  us  in  Christ,  and 
that  if  its  conditions  are  not  observed  we  will  be  sundered 
from  Christ.  (Cf.  6.)  We  must  hold  fast  the  beginning  of 
our  confidence  firm  to  the  end.  Partakers  of,  partners 
in,  sharers  with  Christ  in  blessedness  and  glory  (6  ;  Rom. 
viii.  17).  Believers  are  participants  in  whatever  belongs 
to  Him.  But  they  have  become  such,  having  no  natural 
claim  to  this  fellowship.  It  is  a  privilege  of  grace  through 
faith.  And  it  is  ours  if  we  cling  firmly  to  our  first  con- 
fidence.* This  must  be  maintained  unshaken  to  the  end. 
Hence,  amid  all  assaults,  it  needs  perpetual  fostering : 
to=day,  if  ye  shall.  Here  lay  the  fatal  error  of  their 
fathers,  whose  history  is  a  solemn  enforcement  of  the 
warning  in  14.  Unbelief  kept  them  out  of  Canaan  in 
spite  of  what  Moses,  the  minister  of  the  covenant,  had 
done  for  them.  The  quotation  is  repeated  as  a  basis  for 
the  succeeding  question  (16),  to  which  while  it  is  said 
serves  as  the  antecedent  clause.     In  saying  "  To-day  if 

1  eavrdvg  =  dAP-^Aoff. 

*  axpig  ov,  cf.  f^XPi^  TsTiOvq^  14,  and  axpi  tHov^,  vi.  11. 
'  [itroxoi,  I ;  i.  9 ;  vi.  4  ;  xii.  8. 

*  vnoaTaatq  =  ilirlq,  6,  certitude,  firm  confidence,  xi.  i.  It  combines  c/T/f 
and  v-ofievij.  "  Steady  persistence  under  discouragements  or  difficulties." 
apxvv  correlates  jJ-t-xpi  tD.ov^,  xii.  ::. 


288  EPISTLE  TO  THE  HEBREWS.  [iii.  7-19. 

ye,"  etc.,  who  were  they  that  in  spite  of  hearing  His 
voice  did  provoke,  who  were  those  guilty  of  the  provoca- 
tion ?  Were  they  not  redeemed  souls,  even  as  we  (iv.  2), 
who  came  forth  from  Eygpt,  who  had  at  the  beginning 
the  firm  and  enthusiastic  confidence  ?  Did  not  the  whole 
body,  two  excepted,  become  unbelieving,  and  for  forty 
years  provoke  God's  wrath  and  perish  in  the  Avilderness?^ 
With  graphic  force  the  author  uses  interrogatives  to  im- 
press the  lessons  of  history  profoundly  on  their  minds. 
Even  the  answers  are  interrogatives,  appealing  to  men 
who  well  knew  that  all  this  was  beyond  dispute.  True 
to  their  first  joyous  expectation  they  would  have  entered 
into  Canaan,  but  through  their  unbelief,  their  bones 
mingled  with  the  sands  of  the  desert  (Num.  xiv,  29,  33). 
Against  whom,  indeed,  did  God  pronounce  the  oath, 
except  on  those  whom  He  had  rescued  from  bondage 
and  who  fell  into  disobedience  ?  Those  who  despised  the 
voice  of  promise  after  they  started,  had  to  experience 
the  fearful  reality  of  the  divine  minatory  oath  (Ps.  xcv. 
II  ;  Num.  xiv.  21,  23).  Because  of  unbelief.  This  was 
the  sole  cause. 

1  Trdrrff  versus  rlq  e^  vjiiuv.  Let  no  one  presume,  all  of  them  fell.  yap 
strengthens  the  interrogative  and  justifies  also  14.  a'AA\  as  if  there  must 
be  an  error,  and  introducing  a  counter-question;  nay,  but. 


CHAPTER  IV. 

i-ii.  Let  us  fear  therefore,  lest  haply,  a  promise  being  left  of  entering 
into  his  rest,  any  one  of  you  should  seem  to  have  come  short  of  it.  For 
indeed  we  have  had  good  tidings  preached  unto  us,  even  as  also  they :  but 
the  word  of  hearing  did  not  profit  them,  because  they  were  not  united  by 
faith  with  them  that  heard.  P'or  we  which  have  believed  do  enter  into  that 
rest ;  even  as  he  hath  said, 

As  I  sware  in  my  wrath. 

They  shall  not  enter  into  my  rest : 
although  the  works  were  finished  from  the  foundation   of  the  world.     For 
he  hath  said  somewhere  of  the  seventh  day  on  this  wise,  And  God  rested 
on  the  seventh  day  from  all  his  works ;  and  in  this  place  again, 

They  shall  not  enter  into  my  rest. 
Seeing  therefore  it  remaineth  that  some  should   enter  thereinto,  and  they 
to  whom  the  good  tidings  were  before  preached  failed  to  enter  in  because 
of  disobedience,  he  again  defineth  a  certain  day,  saying  in  David,  after  so 
long  a  time,  To-day,  as  it  hath  been  before  said. 

To-day  if  ye  shall  hear  his  voice, 

Harden  not  your  hearts. 
For  if  Joshua  had  given  them  rest,  he  would  not  have  spoken  afterward  of 
another  day.  There  remaineth  therefore  a  sabbath  rest  for  the  people  of 
God.  For  he  that  is  entered  into  his  rest  hath  himself  also  rested  from  his 
works,  as  God  did  from  his.  Let  us  therefore  give  diligence  to  enter  into 
that  rest,  that  no  man  fall  after  the  same  example  of  disobedience. 

The  historical  circumstances  described  (iii.  15-19)  point 
an  awful  moral.  In  spite  of  the  promise  of  entrance  into 
rest  remaining  open  some  one  may  be  found  to  have 
forfeited  this  entrance.  Some  render,  "lest  any  one 
think  that  he  has  arrived  too  late," — grammatically  allow- 
able, but  the  spiritual  state  of  the  readers  and  the  con- 
nection with  the  fate  of  their  fathers  are  decisive  for  the 
minatory  character  of  the  exhortation.  Not  consolation 
is  the  theme,  but  warning,  lest  any  member  of  the  church 
19  289 


290  EPISTLE  TO  THE  HEBREWS.  [iv.  i-ii. 

should,  through  guilty  delay,  induced  by  unbelief  in  the 
promise,  which  still  stands  open,  prove  himself  to  have 
lingered  behind,  like  Lot's  wife,  and  to  have  forfeited 
the  promised  rest.  The  awful  fate  of  apostates  is 
in  the  writer's  mind.  The  admonition  which  bounds  the 
passage  at  the  beginning  (i)  negatively  and  at  the  end 
(11)  positively,  is  a  resumption  of  iii.  12  ff.,  adding 
Scripture  proofs  that  the  exclusion  from  Canaan  was  due 
to  unbelief.  Lest  ...  a  promise  .  .  .  God's  promises 
will  have  their  absolute  fulfilment.  As  long  as  one  is  not 
fulfilled  it  holds  good,  it  may  yet  be  availed  of.  Should 
seem  may  be  a  softening  term,  the  stern  appeal  couched 
in  smooth  diction,  but  it  is  probably  a  judicial  term,  con- 
victed of  (x.  29).  Not  a  seeming  "too-late"  is  meant, 
but  the  actual  missing  of  the  goal.  Lingering  behind  in 
unbelief  involves  inevitable  exclusion.  To  have  come 
short^  ...  to  have  trifled  away,  let  slip  (iii.  19;  cf.  x. 
35,  38  f.).  At  the  Parousia  this  falling  behind,  the  falling 
back,  will  be  past,  a  completed  fact,  like  the  loss  of 
Canaan  to  the  unbelievers.  His  rest  (iii.  1 1).  God  is  the 
speaker  in  the  preceding  verses  (iii.  5,  10;  iii.  ii,  18). 
Note  the  solidarity  of  Christians  and  the  obligation  of 
the  Church  to  care  for  each  individual.  For  indeed  we 
,  .  .  enforces  "a  promise  being  left,"  etc.,  but  the  word 
of  .  ..  enforces  "to  have  come  short  of  it."  Our  situation 
is  exactly  the  same  as  that  of  the  fathers.  We  have  had 
proclaimed  to  us  the  good  tidings  (promise)  of  a  future 
rest  (ii.  3)  just  as  they  had,^  but  they  missed  the  realiza- 
tion because  faith  ^  did  not  fasten  on  to  the  word  of  prom- 
ise which   they  heard.*     The   main  thought  is  expressed 

1  varepsKtvn/,  perf.,  xii.  15  ^  aTvoa-f/vac,  iii.  12. 

2  ev7jjyE'Ata/j.t:voi  =  trrayye/iin,  i. 

8  oi  TriaTevaavTFc,  3,  corresponds  with  Triarei,  2. 
^  QKOT],  cf.  ToZf  aKdvcaaiv. 


IV.  i-ii.]  CHAPTER  IV.  291 

by  the  contrast  between  hearing  and  faith,  which  are  cor- 
relatives. Faith  comes  normally  by  hearing,  but  in  the 
case  of  the  fathers  this  did  not  take  place.  The  word 
did  not  effect  faith,  and,  consequently,  the  promise  was 
not  fulfilled.  Faith  through  which  the  word  forms  a 
union  with  them  that  hear  (i  Thcss.  ii.  13),  and  its  con- 
tent is  realized  in  them,  was  wanting  in  their  case.  Hence 
they  did  not  attain  the  rest.  Now,  since  those  who 
heard  the  word  which  promised  "  rest  "  failed,  through  un- 
belief, of  its  realization,  that  word  is  still  unfulfilled  and 
available  for  us  (Gal.  iii.  14),  who  likewise  have  received 
the  good  tidings  (ii.  3).  Let  us  be  warned,  then,  lest 
their  loss  of  it  be  repeated  in  our  case  through  like  un- 
belief. What  the  readers  need  to  be  impressed  with,  is 
that  faith  was  the  indispensable,  sole  and  sufficient 
medium  of  salvation.  Should  they  "  prove  to  have  come 
short  of  it,"  this  will  be  due  to  their  want  of  faith,  just 
as  this  made  the  promise  to  their  ancestors  nugatory. 
There  was  in  them  no  faith  for  the  word  to  mingle  with, 
no  receptive  soil  for  it  to  take  root  in.  Ordinarily 
"  hearing  "  produces  "  faith,"  the  word  plies  the  soil, 
effects  germination  and  growth,  but  the  fathers  were  un- 
susceptive.  For  we  .  .  .  proves  the  whole  of  2.  Entrance 
into  the  rest  is  a  matter  of  faith,  their  failure  to  enter  is 
solved  by  the  entrance  vouchsafed  to  us  which  have  be= 
lieved  (Acts  iv.  32  ;  xi.  21  ;  xix.  2  ;  Rom.  xiii.  1 1).  A  dis- 
tinct class,  believers,  do  enter  into  the  rest  of  God.  The 
promise  is  fulfilled  to  us,  it  was  not  fulfilled  to  them,  the  rea- 
son is  given  in  both  cases.  We  believed,  they  did  not.  The 
faith  precedes  the  entrance,  as  attested  by  the  psalm  which 
underlies  the  whole  discussion  (iii.  1 1),  and  which  ascribes 
the  exclusion  of  those  to  whom  "  the  rest  "  was  originally 
promised,  to  the  wrath  of  God  induced  by  their  not  be- 
lieving.    God's  wrath  is  no  dream.     It  prompted  an  oath 


292  EPISTLE  TO  THE  HEBREWS.  [iv.  i-ii. 

which  cannot    be  recalled :   They    shall  not   enter.     By 

that  oath  He  has  given  us  a  test  whether  His  word  will 
come  to  pass.  His  word  of  wrath  is  as  inviolable  as  His 
word   of  promise.     Although  the  works  were  finished. 

The  period  of  rest  dates  from  the  foundation  of  the  world 
(Matt.  XXV.  34),  from  the  close  of  Creation  (Gen.  ii.  2). 
Yet,  in  spite  ^  of  this  God's  oath  excluded  them.  God's 
works  =  creation  (iv.  10),  on  which  followed  God's  "  rest," 
a  rest  which  was  the  pledge  and  type  of  "  the  rest  " 
originally  promised  to  the  fathers  and  now  to  Christians. 
For  he  .  .  somewhere.  Scripture  attests  the  comple- 
pletion  of  God's  activity  and  His  entering  upon  His  rest. 
(Gen.  ii.  2.  LXX.,  with  slight  variations.)  Somewhere 2 
(ii.  6),  does  imply  uncertainty.  "  The  rest  "  referred  to 
began  with  the  Creation  Sabbath,  which  symbolizes  the 
true  rest  in  God,  a  life-communion  with  our  Father. 
And  inthis,  in  the  psalm  already  cited,  is  brought  out  the 
fact  that  God's  "  rest  "  into  which  men  are  to  enter,  was 
objectively  existent  from  the  beginning.  Creation  was  not 
a  final  end.  The  seventh  day  points  to  man's  goal. 
"  Correlative  to  the  rest  into  which  God  then  entered 
there  remains  still  a  rest  into  which  His  creatures  enter 
before  they  are  perfected."  Seeing  therefore  .  .  .  anew 
course  of  thought.  The  circumstances  detailed  (2-5)  make 
it  certain  that  "  rest  "  is  in  reversion  for  some.  The  end 
to  which  God  destined  His  people  cannot  remain  unat- 
tained.  There  must  be  those  who  really  do  attain  to  it. 
The  promises  cannot  fail  of  fulfilment.  Since  therefore 
some  must  enter  thereinto,  and  those  who  had  the  title  ^ 
first  did  not  by  faith  avail  themselves  of  it  (2),  God  *  anew 
fixes  a  certain  day,  a  "  To-day  "  of  the  invitation  to  His 
*'  rest,"    a   day  of    salvation  (i  Cor.    vi.    2).     The    same 

1  KutToi.  2  elpjjKfv,  sc.  6e6g,  as  in  5,  where  fmv  puts  it  beyond  question. 

3  wpdrepov.  FvayyeAiaBhTeq,  cf.  ev/p/ytAiafitvoi,  2.  *  Tra?jv. 


IV.  i-ii.]  CHAPTER  IV.  293 

thought  is  expressed  first  generally  (6),  then  historically 
(7),  in  order  to  show  that  a  fresh  invitation  to  enter, 
to  accept  the  proffered  grace,  to  believe,  was  act- 
ually repeated  to  the  contemporaries  of  David.^  Some, 
not  the  whole  human  race.  Because  of  disobedi- 
ence.2  Disobedience  and  disbelief  are  ever  united  (iii. 
18,  19).  A  certain  day,  to-day.  In  David  saying,  in  the 
person  of  David  as  God's  mouthpiece  (i.  i).  After  so 
long  a  time,  since  Joshua  (cf,  xxiv,  15),  the  promise  re- 
mained unrevoked,  the  "  to-day  "  did  not  expire.  God 
repeats  in  David  the  same  invitation  (Matt.  xxv.  21). 
As  it  has  been  before  said  (iii.  7,  15)  interrupts  the 
quotation  in  order  to  place  a  strong  emphasis  on  the 
"  to-day."  The  fact  that  David  spoke  so  long  afterward 
of  another  day  demonstrates  that  even  the  occupation  of 
Canaan  was  not  the  fulfilment  of  the  promised  rest. 
The  promise  failed  of  realization  even  with  those  who 
entered  Canaan  under  Joshua.  Had  that  event  brought 
about  the  promised  rest,  David  could  not  have  spoken 
"  afterward  of  another  day "  for  this  end.  It  is  as- 
sumed, too,  though  not  expressed,  that  even  after 
David's  time  it  was  not  attained,  and  therefore  his 
"  to-day  "  remains  yet  in  force  under  the  N.  T.  There= 
fore  .  .  .  the  exegetical  conclusion  which  follows  from 
7  and  8  looking  back  to  6  :  the  enjoyment  of  the  Sabbatic 
rest  is  yet  in  reversion,  the  promise  still  stands  open  to 
God's  people  ;  it  is  to  be  expected  by  them  under  Jesus 
the  Christ,  having  failed  to  be  realized  under  the 
Jesus  who  was  associated  with  Moses.^  The  non-fulfil- 
ment of  its  promise  is  a  guarantee  that  it  is  still  outstand- 

^  iTTft   ovv   awoXhneTai,  cf.    KaTa?Jc7r    (i),  is  left  over,  survives,   remains 
good. 

2  iVl  cnvhOeuiv  corresponds  to  p)  auvKSKep.  ry  rcicTct,  i  . 
8  avTovq  =  the  Israelites  =  w  nport/MV  ivayyeXiaOiuTtg,  6. 


2g4  EPISTLE   TO  THE  HEBREWS.  [iv.  i-ii. 

ing,  holds  good.   LUTH  :  Vorhanden.  .  A  Sabbath    rest 

(name  and  idea  derived  from  4)  is  still  future,  as  regards 
Joshua  and  David.  The  Sabbath  of  the  Creator  is  des- 
tined to  become  the  Sabbath  of  all  Creation.  This,  says 
Del.,  "  is  the  mainspring  of  all  history,"  The  Rabbins 
viewed  the  weekly  Sabbath  as  a  type  of  eternal  blessed- 
ness, "  that  day  which  shall  be  all  Sabbath."  Redemp- 
tion realizes  the  purpose  of  Creation  even  as  it  fulfils  the 
promises  of  revelation.  The  people  of  God,  the  true 
Israel  (Gal.  vi.  16),  primarily  the  covenant  people  to 
whom  the  letter  is  addressed,  but  including  the  whole  com- 
pany of  behevers  (i  Pet.  ii.  9).  For  he  that  .  .  .  jus- 
tifies the  term  "  Sabbath  rest."  That  such  a  boon  awaits 
God's  people  is  proved  from  its  nature.  It  is  identical 
with  God's  rest.  It  puts  an  end  to  our  burdens  and 
toils  as  the  seventh  day  brought  to  God  rest  from  crea- 
tive activity.  Man's  daily  labor  is  dignified  by  a  com- 
parison with  God's  activity  in  the  Creation,  and  His 
rest  is  participation  in  God's  eternal  blessedness.^  "  To 
share  in  this  Sabbath  rest  Avith  God  is  the  hope  set 
before  the  Church  from  the  very  beginning."  The 
goal  of  man  is  the  bosom  of  God.  Sin  wrenched  him 
from  it.  Christ  effects  his  restoration.  Let  us  there- 
fore .  .  .  The  tenor  and  motive  of  the  exhortation  hav- 
ing been  made  clear,  it  is  now  earnestly  resumed  and 
its  intense  earnestness  is  justified  "  by  the  all-pene- 
trating and  all-disclosing  vital  energy  of  the  divine  word." 
"  Therefore,"  after  all  the  considerations  recited  since 
iii.  7,  let  us  give  diligence  2  to  assure  our  entrance  into 
that  rest  which  was  promised  to  the  faUiers  even  as  it  has 

1  The  aor.  KartTiavaEV  is  explained  by  its  being  brought  over  from  the 
clause  of  comparison,  4.  "  Whosoever  has  entered  into  God's  rest,  of  him 
the  KaTETTavaev,  etc.,  holds  good. 

2  aiTovdaGufiEv  versus  (j)o(3ri6u/i£v,  not  hasten,  but  eagerly  pursue,  like  a 
racer. 


IV.  12,  13.]  CHAPTER  IV.  295 

been  to  us,  but  which  was  not  attained  by  them,  and  w  iiich 
is  still  in  reversion  for  us  who  have  faith  :  "  the  partici- 
pation in  God's  own  Sabbath."  That  no  man  fall,  a 
warning  against  disobedience,  which  will  make  their  des- 
tiny as  well  as  their  conduct  an  imitation  of  their  pro- 
totypes. The  Christian  pilgrimage  corresponds  with 
Israel's  march  through  the  desert.  Let  us  endeavor  to 
advance  with  eager  and  steady  step,  lest  any  stumble 
after  the  awful  example^  left  us  by  their  stubborn  disobe- 
dience to  the  word  of  hearing  (2  ;  2  Pet.  ii.  6  ;  i  Cor.  x.  6). 
"  Disobedience  "  is  placed  at  the  end  of  11  to  lead  on 
to  what  follows.  It  implies  a  word  spoken  of  God,  a 
"  word  of  hearing "  (2),  which  demands  corresponding 
action,  and  when  those  in  the  desert  disregarded  "  the 
good  tidings "  (6),  their  fate  became  not  only  a  warn- 
ing to  us  but  a  proof  of  the  awful  character  of  the  word 
of  God.  God's  word  is  the  fundamental  thouglit  of  the 
Epistle  thus  far  (i.  i  ;  ii.  1-4  ;  iii.  7 — iv.  1 1).  Its  character 
now  portrayed  (12,  13)  is  a  general  statement,  intended  to 
strongly  enforce  the  exhortation  to  cling  to  this  word, 
especially  as  respects  the  particular  admonition  (ii),  the 
living  inexorable  energy  of  God's  word  being  a  powerful 
dissuasive  from  disobedience.  Israel's  attitude  toward 
that  word  determined  the  issue  of  the  promise,  and  as 
the  same  word  now  invites  to  earnest  striving  after  salva- 
tion, the  need  of  holding  fast  to  it  must  be  obvious. 

12,  13.  For  the  word  of  God  is  living,  and  active,  and  sharper  than  any 
two-edged  sword,  and  piercing  even  to  the  dividing  of  soul  and  spirit,  of 
both  joints  and  itiarrow,  and  quick  to  discern  the  thoughts  and  intents  of 
the  heart.  And  there  is  no  creature  that  is  not  manifest  in  his  sight :  but 
all  things  are  naked  and  laid  open  before  the  eyes  of  him  with  whom  we 
have  to  do. 

^  £v,  more  than  «f,  implying  not  only  to  fall  into  but  to  remain  in  that 
condition  of  unbelief,     ric,  i.  3  ;  xii.  13. 


296  EPISTLE  TO  THE  HEBREWS.  [iv.  12,  13. 

The  word.  (Cf.  2.)  Both  its  evangelical  and  judicial 
elements  are  combined,  the  promises  and  the  threaten- 
ings,  whatever  God  has  spoken  in  the  O.  T.  and  in  His 
Son  (i.  i),  with  special  reference  to  the  Psalmist's  "  to- 
day," etc.,  and  the  exclusion  from  rest  when  disobedience 
evoked  the  oath  of  God's  wrath.  The  preceding  warn- 
ings are  confirmed  (iii.  7 — iv.  1 1),  which  indeed  illustrate 
and  confirm  these  predicates  of  God's  word,  especially  its 
punitive  power,  its  effect  on  God's  enemies.  It  is  living, 
not  a  mere  outward  form,  not  a  dead  letter.  It  has  prop- 
erties possessed  by  no  human  word.  It  is  instinct  with 
the  life  of  its  divine  source  (iii.  12  ;  x.  32),  from  which  it  is 
never  divorced.  Its  promises  can  never  fail, its  threatenings 
never  prove  idle.  It  has,  intrinsically,  a  living,  quicken- 
ing, life-communicating  force  (i  Pet.  i.  23  ;  Acts  vii.  38).^ 
It  is  active,  operative  (Philem.  6),  dynamic.  It  exerts  a 
mighty  influence  for  salvation  and  for  judgment,  alive 
in  its  essence,  powerful  in  its  action.  The  two  pred- 
icates may  be  viewed  as  a  climax,  or  as  one  conception, 
vital  energy,  a  life-kindling  force,  which  is  never  with- 
out results  (Rom.  i.  16;  i  Cor.  i,  18  ff. ;  2  Cor.  ii.  16). 
Sharper  2  than,  lit.  more  cutting  than  any  two-mouthed 
sword.  The  word  falling  from  the  mouth  is  a  piercing 
sword  (Prov.  v.  4  ;  Rev.  i.  16  ;  xii.  12).  So  mightily  incisive 
is  the  word  that  it  pierces  even  to  .  .  .  soul  and  spirit, 
not  dividing  the  soul  from  the  spirit,  or  the  joints  from  the 
marrow,  nor  is  it  the  separation  of  soul  and  spirit  from  the 
joints  and  marrow.  It  pierces  the  spiritual,  not  the  bodily 
nature.  The  metaphor  is  retained  throughout.  The 
"  sword  "  penetrates  until  it  dissects  the  joints  and  the  mar- 
row of  the  soul  and  spirit,  the  hidden  depths  of  our  being. 
It  cuts  through  to  the  core  of  the  innermost  fibre,  opening 
up  and  laying  bare  the  secret  forces  and  movements  of 

1  hiEpy/jg.  2  TOju6repog  vnip,  etc.,  pleonasm,  cf.  Luke  xvi.  8. 


IV.  12,  13-]  CHAPTER  IV.  297 

the  soul,  in  order  to  act  the  part  of  judge.^  Discern  .  .  . 
the  climax  of  the  figure,  the  judicial  power  of  the 
word,  its  authoritative  sentence  on  the  thoughts  2  and  in= 
tents  of  the  heart;  penetrating  like  a  search-light  the 
deepest  recesses  of  man,  the  innermost  centre  of  the 
moral  organism.  The  searching  power  of  God's  Word, 
the  depths  to  which  it  penetrates,  and  its  judicial  scrutiny, 
form  an  awful  warning.  And  there  is  no  creature  .  .  . 
his  sight.  The  subject  passes  from  the  word  to  God 
Himself,^  whose  ever-present  activity  in  the  word  is  in- 
deed the  secret  of  its  living,  incisive  and  judicial  power. 
John  xii.  48  ascribes  indeed  to  the  word  itself  judicial 
functions,  but  the  boldest  personification  hardly  warrants 
the  application  to  it  of  such  divine  predicates  as  "before 
Him"  and  "before  His  eyes."  Not  before  the  eyes  of 
the  word,  but  before  the  eyes  of  God  no  created  thing 
is  invisible  or  undiscernible.  The  Creator  is  perfectly 
cognizant  of  everything  pertaining  to  His  work,  all  its 
external  and  internal  characteristics.  But*  all  things 
.  .  • — a  positive  statement  of  the  same  truth — naked, 
stripped  of  every  natural  and  artificial  covering,  made  to 
appear  as  they  really  are,  and  laid  open,  lit.  "  the  head 
thrown  back  and  throat  exposed,"  so  as  to  give  a  full 
view.  Del.  :  "  Whatever  shamefaced  creature  bows  its 
head,  and  would  fain  withdraw  and  cloak  itself  from  the 
eyes  of  God,  has  indeed  the  throat,  as  it  were,  bent  back 
before  these  eyes,  and  so  remains,  with  no  possibility  of 
escape,  exposed  and  naked  to  their  view."  The  idea  is 
that  of  the  thorough  interpenetration  and  critical  scrutin\', 
by  which  the  innermost  recesses  arc  laid  bare  and  the 

1  KfilTlKOq. 

2  ivdvfiTiaEiq,  impulsive  activity.      evvoiac,  reflective  activity. 
'  5v  can  only  refer  to  God.     aiTov,  therefore  also, 

*  6s,  rather,  nay,  on  the  contrary. 


298  EPISTLE  TO  THE  HEBREWS.  [iv.  14-16. 

justice  of  the  condemnation  made  manifest.  With  whom 
we  .  .  .  With  whom  we  stand  in  the  relation  of  ac- 
countabihty,  to  whom  we  must  render  account^  (xiii.  17; 
Matt.  xii.  36;  xviii.  23;  Rom.  xiv.  12).  The  "word  " 
acts  as  a  search-hght,  and  it  reminds  us  of  our  respon- 
sibihty.  We  cannot  escape  our  accountability  to  the 
searcher  of  hearts  (x.  31  and  xii.  29). 

14-16.  Having  then  a  great  high  priest,  who  hath  passed  through  the 
heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our  confession.  For  we 
have  not  a  high  priest  that  cannot  be  touched  with  the  feeling  of  our  in- 
firmities ;  but  one  that  hath  been  in  all  points  tempted  like  as  7X'^  ar^,^r^ 
without  sin.  Let  us  therefore  draw  near  with  boldness  unto  the  throne  of 
grace,  that  we  may  receive  mercy,  and  may  find  grace  to  help  us  in  time  of 
need. 

Having  then  .  .  .  closely  connected  with  12,  13.  The 
all-penetrating  energy  of  the  divine  word  and  the  omnis- 
cience of  the  heart-searching  Judge  furnish  a  fresh  ex- 
hortation to  courageous  perseverance.  The  exhortation 
looks  back,  indeed,  for  its  motive  to  the  entire  previous 
discussion,  which  brought  to  view  both  their  peril  and 
their  privilege.^  Blest  with  the  promise  of  rest,  and  ex- 
posed to  the  fiery  judgments  which  follow  unbelief,  and 
having  an  all-sufficient  High  Priest  as  our  advocate  with 
God  (ii.  17  ;  iii.  i  ;  cf.  x.  19),  let  us  hold  fast  our  con- 
fession, of  which  He  is  at  once  subject  and  mediator. 
This  is  our  only  security  against  the  solemn  account  we 
must  render.  It  is  this  great  high  priest,  too,  who  en- 
ables us,  in  the  face  of  all  conflicts  and  obstacles,  to  grasp 
firmly  the  profession  and  to  guard  against  the  unbeliev- 
ing heart  which  hardens  itself  against  the  word  of  grace 
(iii.  12  f.).  The  participial  clause,  naming  the  glorious  and 
consolatory  characteristics  of  the  High  Priest,  goes  be- 

^  Note  the  play  upon  7>.6yoq. 

^  The  participial  clause  recapitulates  chaps,  i.,  ii. ;  the  principal  clause  re- 
capitulates chaps,  iii.,  iv.,  upa-i^fizv  formulating  anew  the  admonition  ii.  i  ; 
iii.  6,  14;  iv.  II. 


IV.  14-16.]  CHAPTER  IV.  299 

yond  mere  recapitulation.  The  author  does  not  merely 
apply  doctrines  previously  announced,  but  makes  further 
developments  of  them.  "  High  Priest  "  (ii.  17  ;  iii.  i).  The 
most  important  functionary  of  the  O.  T.  Church  is  not 
wanting  to  the  N.  T.  Church.  We  have  one  who  is  as 
much  greater  than  the  Levitical  High  Priest  as  heaven 
is  above  the  earth.  He  is  great,  mighty,  "august."  All 
the  characteristics  predicated  of  Him  heretofore  are  com- 
prehended in  this  term  and  the  following  passed  through 
the  heavens,  which  is  explanatory  of  it,  and  which  was 
developed  in  i.  3,  14;  ii.  5-9.  The  final  goal  of  His 
passage  through  all  the  heavens  is  the  throne  of  divine 
majesty  (i.  3,  13).  He  has  passed  through  "  the  created 
heavens"  (Del.)  that  He  might  be  "  far  above  all  hea- 
vens "  (vii.  26;  Eph.  iv.  10),  in  the  uncreated  heaven  of 
His  eternal  residence  and  self-manifestation.  Del.  argues 
from  this  the  omnipresence  of  Christ,  and  holds  that  the 
conclusion  drawn  from  this  passage  and  Eph.  iv.  10  by 
Lutheran  theology  is  "  incontrovertible.  What  consola- 
tion to  struggling  believers,  seeing  they  are  everywhere  en- 
compassed by  this  transcendent  High  Priest.  Jesus — pre- 
cious name  !  emphatic  apposition  to  great  High  Priest,  the 
birth  name  of  Him  "who  for  our  sins  passed  through  suffer- 
ing and  death  to  royal  and  priestly  glory."  The  son  of  God. 
This  full  divine  designation,  expressing  His  infinite 
superiority  to  the  Levitical  High  Priest  and  His  match- 
less elevation,  is  used  here  for  the  first  time  by  the  author, 
although  the  idea  expressed  by  it  was  grandly  developed 
i.  I,  14  (cf.  vi.  6;  vii.  3;  x.  29).  "Jesus"  presents  the 
human  aspects  of  His  theanthropic  person,  "  Son  of  God  " 
the  divine,  the  two  together  offering  a  firm  basis  for  the  ex- 
hortation which  follows.^    Confession  (iii.  i).     Not  only  is 

1  Kparu/zfv,  keep   firm  grasp   on,   vi.    18;    Col.   ii.    19;  the   opposite   of 
napa'ppliv,  ii.  i,  ■KapannvTEiv,  vi.  6. 


300  EPISTLE  TO  THE  HEBREWS.  [iv.  14-16. 

faith  demanded,  the  inward  apprehension,  but  the  outward 
open  profession,  without  reserve  or  regard  to  conse- 
quences. From  this  they  were  Hable  to  be  deterred  by 
persecution.  For  .  .  .  (ii.  17  f.),  corresponds  to  the  par- 
ticipial clause  of  14,  as  16  corresponds  to  its  chief  clause. 
We  have  not  ....  An  electric  touch,  inspiring  devo- 
tion. They  had  begun  with  their  profession,  but  in 
their  conflicts  they  had  not  strength  to  hold  fast,  while 
yet  it  is  demanded  of  them  that  they  must.  Hence,  their 
High  Priest,  they  are  assured,  comes  sympathizingly  to 
their  support,  for  He  is  not  one  who  is  not  capable  of 
sympathizing  with  the  weaknesses  of  human  nature.  The 
double  negative=a  strong  affirmative.  A  new  and  cor- 
relative consideration,  the  High  Priest's  heart  of  tender- 
ness, expands  the  argument  (14).  Alike  His  exaltation 
to  the  throne  and  His  compassion  for  the  weak  should 
spur  them  to  constancy.  He  is  as  lowly  as  He  is  lofty. 
They  are  greatly  hindered  by  their  infirmities,  but 
their  High  Priest  is  Himself  no  stranger  to  these,  and  is 
therefore  competent  to  offer  what  is  most  needed  by 
struggling  souls,  a  fellow-feeling.^  "  Infirmities,"  the 
lack  of  strength  characteristic  of  human  nature,  "  our 
outward  and  inward  infirmities,"  which,  "  in  the  days  of 
feeble  flesh,"  Jesus  Himself  experienced,  having  fully 
participated  in  all  the  consequences  of  sin.  To  sympa- 
thize with  the  weak  and' erring  was  a  requisite  of  the 
Levitical  High  Priest  (v.  i  ;  vii.  28),  and  the  readers  are 
now  reminded  that  our  High  Priest  is  possessed  of  the 
tenderest  and  profoundest  sympathy  (x.  34).  Were  He 
lacking  in  this,  incapable  of  a  fellow-feeling  with  our 
feeble  hearts  (Matt.  xxvi.  41),  His  saving  work,  alike  the 
objective  and  the  subjective,  would  be  impossible.     The 

1  avfiTzaOyaai,   feeling   another's   woes   as    if   tliey   were   one's   own,    cf. 
i'ktrjiiuv,  £?:eog,  16;    ii.  17. 


IV.  i4-i6.]  CHAPTER  IV. 


301 


head  must  feel  what  every  member  bears.     This  attribute 
is  often  emphasized  (Matt.  xi.  29  ;  xii.  20).     His  capacity 
for  sympathy  was  developed  by  His  personal  temptations  ; 
in  all  points  tempted  like  .  .  .   His  own  temptations  area 
pledge  of  sympathy  to  those  who  are  struggling  against 
temptations.     He  has  keenly  felt  the  same  and  knows, 
therefore,   what    they   mean    to    our  feeble   frame.      As 
with    the     readers,    suffering     was    largely    with     Him 
the   occasion    for   temptation.^        "  In    all    points,"    the 
likeness    of     temptation    extended     to    every    relation, 
without     sin,     however;  only    in     results    did    it  differ 
from  ours.    Christ  was  tempted,  not   seduced.     His  will 
never  acquiesced  in  the  will  of  the   tempter.    Although 
He  had  a  natural,  in   itself  innocent,  susceptibility  for  the 
object  held  before  Him,  He  maintained  His  perfect  obedi- 
ence, "  ability  not  to  sin  "  in  spite  of  the  certain   prospect 
that  it  would  lead  to  suffering  and  death.      He  contrasted 
with  the  Levitical  High  Priest  on  this  point  (v.  3  ;  vii.  26  f. ; 
ix.  7).     Jewish  theology  ascribed  the  attribute  of  sinless- 
ness  to  the  Messiah.     His  absolute  resistance  to  tempta- 
tion does  not  lessen  but  heightens  His  sympathy  for  us. 
Having  Himself    possessed   adequate    power  to  remain 
pure  and  free  from  sin,  He  can  all  the  more  effectually 
sympathize  with  those  devoid  of  strength.     Sin  has  not 
benumbed  His  sensibilities  or  clouded  His  understandinfj. 
The  Sinless  One  has  the  truest  compassion  for  the  sinner. 
Only  He  who  has  experienced  the  full  power  of  tempta- 
tion and  overcome  it  is  at  once  both  disposed  to  help  us 
and  also  fully  able  to  do  so.     Let  us  therefore  .  ,  .  inspir- 
ing inference  drawn  from  our  High  Priest  having  bound- 
less power  and  boundless  tenderness.     What  a  magnet  to 
struggling  souls!     To  such  a  Saviour  let  us  confidently 

'  oiioi6Tr]Ta,  cf.  u/xoio6f/vai,  ii.  17. 


302  EPISTLE  TO  THE  HEBREWS.  [iv.  14-16. 

betake  ourselves  for  succor,  draw^  near  with  boldness  to 
the  throne,  whence  descends  the  grace  obtained  and  con- 
veyed to  us  by  His  High-Priestly  work  and  office  (vii.  25), 
let  us  implore  that  sympathy,  mercy,  and  secure  that 
supporting  grace  required  by  the  exigencies  of  our  situa- 
tion. Boldness,  joyous  confidence.  "  The  throne  of 
grace "  is  not  the  mercy-seat  covering  the  ark  and  sig- 
nalizing the  presence  of  God,  nor  the  throne  of  God/rr 
se,  but  the  throne  of  God  on  the  right  of  which  sits 
Christ,  our  sympathizing  High  Priest,  who  has  accom- 
plished our  atonement  (i.  3  ;  viii.  i  ;  xii.  2  ;  i  John  i.) — 
a  throne  marked  not  so  prominently  by  strict  judicial 
awards,  as  by  "mercy  and  grace."  The  throne  of  grace 
is  the  seat  where  grace  is  enthroned,  whence  grace  pro- 
ceeds, and  therefore  the  place  to  obtain  it.  "  Mercy," 
the  emotion  called  forth  by  the  contemplation  of  inward 
or  outward  wretchedness,  which  by  sympathy  is  made  our 
own  ;  "  grace,"  the  self-determined  impulse  and  inclination 
to  befriend  such  as  have  no  claim  to  favor.  Neither  term 
refers  to  forgiveness  here.  The  former  looks  to  our 
weaknesses  (15),  the  latter  to  the  communication  of  help. 
In  "throne  of  grace  "  both  are  included  under  the  term 
"  grace,"  the  general  designation  of  God's  prevcnient 
sympathizing,  condescending,  saving  love.  In  time  of 
need,2  while  we  are  in  need  of  succor  and  while  it  may 
yet  be  obtained. 

1  npoaEpxt^li-EOa,  a  favorite  word  with  the  author,  vii.  25;  x.  i,  22;  xi.  6, 
etc.,  to  draw  near  with  a  view  to  communion,  Lev.  xxii.  3. 

'^  h'Kcupov  describes  the  help  sought  as  well-timed,  opportune,  meeting 
present  distress.     £if,the  end  and  result  of  seeking  and  finding. 


CHAPTER  V. 

1-3.  For  every  high  priest,  being  taken  from  among  men,  iy  appointed 
for  men  in  things  pertaining  to  God,  that  he  may  offer  both  gifts  and  sacri- 
fices for  sins :  who  can  bear  gently  with  the  ignorant  and  erring,  for  that 
he  himself  also  is  compassed  with  infirmity ;  and  by  reason  thereof  is 
bound,  as  for  the  people,  so  also  for  himself,  to  offer  for  sins. 

For  every  high  priest  .  .  .  gives  the  grounds  for 
ascribing  to  Christ  the  power  of  sympathy,  and  logically 
governs  the  whole  section  (i-io).  This  fellow-feeling  with 
human  infirmity,  this  striking  proof  of  His  fitness  to  be 
our  High  Priest,  is  the  normal  requisite  of  every  High 
Priest.  Since  the  chief  thought  in  the  author's  mind  is 
still  the  weakness  of  the  readers,  he  offers  them  powerful 
encouragement  to  hold  fast  their  confession  by  detailing 
the  analogy  between  Christ  and  the  Levitical  High  Priest. 
The  first  requisite  for  the  latter  was  his  organic  connec- 
tion with  men  and  his  participation  in  human  weakness, 
in  order  that  he  might  be  considerate  toward  the  weak 
and  erring — just  what  they  know  to  be  a  fact  concerning 
Christ  (iv.  1 5).  With  what  boldness  may  they  approach 
the  throne  of  Him  wdio  in  all  things  was  made  like  unto 
His  brethren  (ii.  17),  and  in  all  points  tempted  like  as  we 
are.  Being  taken  from  men,  predicates  the  ground  of 
his  appointment :  taken  from  men  ordained  for  men. 
Only  a  mediator  in  organic  union  with  those  for  whom  he 
mediates,  is  capable  of  representing  men  with  God.  Only 
such  a  one  can  bear  gently  with  the  ignorant  and  erring, 
one  who  shares  the  very  infirmity  in  behalf  of  which  He 
makes  offerings  for  them.  At  the  point  where  "  infirmity  " 

303 


304  EPISTLE  TO  THE  HEBREWS.  [v.  1-3. 

(2)="  sin  "  (3)  the  analogy  ceases,  the  Hkeness  emphasized 
being  compassion  for  men  whose  sins  are  not  presumptu- 
ous. The  grounds  of  this  may  be  even  contrasted.  That 
in  Christ  is  that  He  was  tempted  and  did  no  sin,  in  the 
high  priest  because  he  himself  had  infirmity.  At  the 
same  time,  while  possessing  this  requisite  power  of  kindly 
sympathy,  his  greater  adaptation  and  his  infinite  superi- 
ority are  implied  in  his  having  no  need  of  personal  offer- 
ings (iv.  15).  Mediation  with  God  is  conditioned  by  a 
heart  throbbing  for  man.  In  all  worship  God  and  man 
must  have  consideration  (Matt.  v.  23  f. ;  xxii.  37  ff.). 
Things  pertaining  to  God  (ii.  17).  Gifts  and  sacrifices 
(viii.  3  ;  ix.  9)  =  offerings  in  general  and  bloody  offerings, 
a  distinction  not  always  observed,  the  latter  sometimes 
==  unbloody,  the  former  sometimes  =  bloody  offerings — 
two  designations  of  the  same  thing  regarded  from  dif- 
ferent points  of  view  (Gen.  iv.  3,  5;  Lev.  i.  2,  3,  10; 
ii.  I  ff. ;  Num.  v.  15  ff.).  The  immediate  reference  is  to 
the  service  on  the  day  of  atonement  (Lev.  xvi.  12  ff.). 
Who  can  bear,  being  able  to  bear  gently,  etc.,  connects 
immediately  with  the  telic  clause,  that  he  may  offer,  etc. 
His  power  of  sympathy  must  be  characteristic  of  his  pres- 
entation of  the  offering.  He  makes  offering  for  sin,  with 
patience  toward  the  sinner.^  The  ignorant  and  erring 
(Rom.  vii.  7,  8,  13),  a  mild  designation  for  sinners.  The 
author  himself  possessed  the  sympathy  which  he  so  em- 
phatically ascribes  to  the  High  Priest.  The  terms  may 
be  chosen,  with  reference  to  the  particular  class  of  sins 
to  which  expiation  was  ordinarily  confined,  sins  of  weak- 
ness,  sins   committed    without   a   clear  consciousness   of 

1  fierpioTradelv  corresponds  with  avfnrnOe'v  iv.  1 5,  a  related  but  not 
an  identical  thought,  =  to  preserve  the  proper  mean  in  emotions,  to  be 
forbearing  and  kind  towards  those  whose  sins  are  due  to  ignorance  and 
error. 


V.  4-io.J  CHAPTER   V.  305 

their  culpability,  or  into  which  a  man  is  betrayed  by  ap- 
petite or  passion  (ix.  7),  but  which,  nevertheless,  were 
viewed  as  sins  requiring  the  shedding  of  blood  (Lev.  iv, 
13  ;  Num.  XV.  22-31  ;  cf.  iii.  10;  i  Sam.  xxvi.  21,  LXX.). 
Those  who  sinned  wilfully,  of  set  purpose,  with  impious 
mockery  of  the  law,  were  cut  off  without  mercy  (x.  28  ; 
Num.  XV.  22-31  ;  cf.,  however,  Lev.  v.  i  ;  xix.  20-22). 
For  that  he  himself  is  compassed  with,  surrounded,  as 
by  the  skin,  so  that  he  cannot  be  conceived  as  separate 
from  it,  the  reason  for  his  being  able  to  bear  gently  with 
the  weak,  his  own  consciousness  of  besetting  infirmity  in 
himself  requiring  expiation.  And  by  reason  thereof,  be- 
cause of  his  own  infirmity  identifying  him  with  the  people, 
at  once  qualifying  and  obligating  him  to  offer  up  propitia- 
tory sacrifices. 

4-10.  And  no  man  taketh  the  honour  unto  himself,  but  when  he  is 
called  of  God,  even  as  was  Aaron.  So  Christ  also  glorified  not  himself  to 
be  made  a  high  priest,  but  he  that  spake  unto  him, 

Thou  art  my  Son, 

This  day  have  I  begotten  thee  : 
as  he  saith  also  in  another /Aza', 

Thou  art  a  priest  for  ever 

After  the  order  of  Melchizedek, 
Who  in  the  days  of  his  flesh,  having  offered  up  prayers  and  supplications 
with  strong  crying  and  tears  unto  him  that  was  able  to  save  him  from 
death,  and  having  been  heard  for  his  godly  fear,  though  he  was  a  Son,  yet 
learned  obedience  by  the  things  which  he  suffered ;  and  having  been  made 
perfect,  he  became  unto  all  them  that  obey  him  the  author  of  eternal  salva- 
tion ;  named  of  God  a  high  priest  after  the  order  of  Melchizedek. 

And  no  man  .  .  .  continues  the  comparison  between 
Christ  and  the  Levitical  high  priest  showing  another 
priestly  requisite  fulfilled  in  Christ.  The  high  priest 
must  have  authority  from  Him  to  whom  he  presents  the 
offering.  He  must  be  acceptable  to  God  as  well  as  adapted 
to  man.  As  Aaron  did  not  of  his  own  motion  assume 
the  high  dignity,  so  Christ  also  assumed  it  in  obedience 


3o6  EPISTLE  TO  THE  HEBREWS.  [v- 4-10. 

to  the  call  of  God,  who  addressed  Him  as  My  Son.i 
Thus  there  are  found  in  Him  antitypically  alike  the 
true  full  humanity  and  the  divine  call.  Yet  the  antitype 
so  far  transcends  the  prototype  as  to  become  the  antitype 
not  only  of  Aaron  but  also  of  Melchizedek — another  point 
of  strong  encouragement  to  the  readers.  V.  HOFF.  gives 
the  natural  order  of  thought :  "  From  the  nature  of  the 
High-Priesthood  of  Jesus,  resembling  as  it  does  on  the 
one  hand  the  Priesthood  of  Aaron,  and  on  the  other  that 
of  Melchizedek,  the  author  demonstrates  (i-io)  that  we 
shall  not  ask  in  vain  for  manifestations  of  the  good- 
ness and  grace  of  God."  The  honour,^  the  specific 
dignity  of  being  made  High  Priest,  =  Christ  also  glorified 
not  himself.  As  no  other  High  Priest  does  this,  neither 
did  Christ  (John  viii.  54).  It  is  a  glorious  office,  and 
Christ,  though  Himself  the  Son  of  God  (iii.  6),  was 
clothed  with  the  exalted  dignity  by  a  special  act  of  God. 
He  offers  atoning  sacrifice  in  accordance  with  God's  will 
as  expressed  in  the  psalms.  Christ,  the  Anointed,  is  not 
His  title  as  Priest  but  rather  as  King.  Hence,  he  who  re- 
ceived royal  dignity  from  God,  in  like  manner  obtained 
the  priestly  honor  from  God.  He  is  a  priest  on  His 
throne.  Scripture  proofs  of  Christ  fulfilling  both  require- 
ments now  follow,  5-6  of  the  divine  appointment,  7-9 
of  the  human  personality  and  the  obedience  to  God's 
allotment.  He  wdio  solemnly  declares  Christ  to  be  His 
Son  (Ps.  ii.  7)  is  the  same  who  formally  calls  Him  to  be 
Priest  (Ps.  ex.  4).  The  first  citation  recalls  His  genesis 
from  the  Father  (i.  5),  and  the  second,  as  a  consequence 
of  the  former,  His  explicit  designation  as  High  Priest. 
The  one  of  whom  He  was  begotten,  according  to  the 
Scriptures,  caused  also  the  fulfilment  in  Him  of  that  other 
prophecy    which    calls  the   Anointed    an    eternal    priest 

"^  7.uii3dv£i,  cf.   Kadicra-ai.  2  So^a  =  tiju?'/,  4,  cf.  ii.  6. 


V.  4-10.]  CHAPTER  V.  307 

after  the  order  of  Melchizedek.  The  two  acts  are  related 
but  not  identical.  The  first  was  the  preparation  and 
prophecy  of  the  second.  In  Hissonship  lay  His  destina- 
tion to  the  priesthood,  which  properly  fulfils  the  conse- 
quences involved  in  that.  Thus  as  in  His  nature  (ii.  5-18), 
so  in  the  origin  of  His  priesthood  Christ  corresponds  to 
the  O.  T.  portraiture.  The  form  of  the  call  directed  to 
Christ  corresponds  fully  to  what  was  prophesied  in  O.  T. 
The  true  type  of  the  priesthood  already  repeatedly  alluded 
to,  is  found  not  in  Aaron  but  in  Melchizedek,  who  held 
a  priesthood  inseparably  connected  with  the  royal  dignity, 
being  at  once  king  and  priest,  and  who  points  ideally  to  the 
promised  future  when  a  priest  ^  upon  the  throne  should 
realize  the  goal  alike  of  David's  line  and  of  Aaron's. 
After  the  order,  according  to  the  likeness  of,  mode  or 
kind  (vii.  15),  versus  the  Aaronic  line  (vii.  11).  Mel.'s 
priesthood  is  the  counterpart  of  Christ's,  "  who  eternally 
and  antitypically  is  possessor  of  both  dignities."  Who  in 
the  days  .  .  .  proofs  from  the  facts  of  history  that  the 
requirements  of  the  high-priesthood  were  fulfilled  in 
Christ.  So  far  was  He  from  self-exaltation  that  all 
through  His  earthly  life  He  showed  through  sufferings 
and  sorrows  absolute  obedience  to  God.  To  Him  who 
was  able  to  save  him  from  death,  and  to  whom  He  did 
not  cry  in  vain,  He  offered  up  prayers  and  supplications, 
accompanied  by  cries  and  tears,  thus  winning  His  pontifi- 
cal ofifice  by  a  course  of  steadfast,  submissive  obedience 
under  the  most  trying  ordeal.  The  Son  of  God  learned 
in  the  school  of  human  weakness  the  obedience  in- 
volved in  the  divine  appointment  to  His  pontifical 
glory.  The  very  things  in  His  career  which  seemed  to 
conflict  with  the  dignity  claimed    for  Him,  contributed 

1  tepeiif  =  apxit:p£vg,  10;  vi.   20.     The  royal  dignity  could  be  conjoined 
only  with  that  of  the  highest  priest. 


3o8  EPISTLE  TO  THE  HEBREWS.  [v.  4-10 

essentially  to  that  dignity.  His  prayer  and  voluntary 
suffering,  the  opposite  of  self-seeking,  were  the  ground 
of  His  appointment  (ii.  10).  This  behavior  enthroned 
Him  at  God's  right  hand,  as  it  proved  Him  pos- 
sessed of  both  priestly  requisites.  The  one  involved 
sentence  is  divided  into  two  co-ordinate  expressions : 
while  He  offered  up  prayers,  etc.,  He  learned  obedience, 
etc.,  and  having  been  made  perfect  he  became  unto  all, 
etc.,  the  former  being  the  proof  of  the  negative,  "  no  man 
taketh,"  etc.  (5),  the  latter  of  the  positive,  "  he  that 
spake  "  glorified  Him.  Days  of  his  flesh,  belongs  to  the 
whole  sentence,  comprehending  the  whole  period  of 
humiliation  versus  the  period  of  exaltation,  "  made 
perfect"  (9;  ii.  14;  Phil.  1*.  22,  24;  Gal.  ii.  20).  Prayers 
and  supplications,  the  former,  a  general  term  ex- 
pressing one's  specific  need,^  the  latter,  descriptive 
of  urgent  pleading,  of  the  posture  and  external  form 
which  symbolize  it.^  With  strong  crying  and  tears, 
doubtless  the  scene  in  Gethsemane,  where  with  re- 
peated entreaties  and  powerful  emotions  Jesus  prayed 
that  the  cup  of  death  confronting  Him  might  pass 
from  Him  (Mark  xiv.  35  f.).  This  was,  however,  but 
the  culmination  of  His  sufferings  and  prayers  (John  xvii.); 
the  horror  of  impending  death  was  never  out  of  His 
mind  (Luke  xii.  50;  John  xii.  27),  and  the  cry  of  Geth- 
semane was  renewed  and  completed  upon  the  cross 
(Matt,  xxvii.  46  ;  Mark  xv.  34  ;  Luke  xxiii.  44).  No 
tears  are  mentioned  in  the  history  of  the  passion,  but 
Luke  xxii.  42-46  describes  the  intensity  of  the  struggle 
and  the  bloody  sweat.  (Cf.  Matt.  xxvi.  37 ;  Mark  xiv. 
33;    Luke    xix.    41;    John    xi,   35.)     A  Jewish    saying 

1  deTjOLq,  Jas.  v.  16. 

2  ker^/pm  is  properly  an  adjective  requiring  sc.     i7.aia,  an  olive  branch. 
Job  xl.  22  (LXX.)  ;  xii.  3. 


V.  4-10.]  CHAPTER   V.  309 

speaks  of  three  kinds  of  prayer :  Prayer,  crying  and 
tears.  The  first  is  silent,  the  second  spoken,  the  latter  is 
most  powerful  of  all  (xii.  17).  His  prayer  being  ad- 
dressed to  Him  who  was  able  to  save  him  from  death, 
it  is  implied  that  its  object  was  to  be  spared  the  bitter 
cup.  This  must  be  harmonized  with  the  sacerdotal 
prayer  (John  xvii),  and  since  both  could  not  be  granted, 
the  full  import  of  the  prayer  was  the  victory  over  death 
according  to  the  Father's  will.  In  this  He  was  heard, 
though  He  suffered  actual  death  (Mark  xiv.  36).  Save 
from  death  may  mean  to  preserve  one  from  threatened 
death  (Ps.  xxxiii.  19;  Jas.  v.  20),  or  to  raise  up  out  of 
death  one  who  had  temporarily  fallen  a  victim  to  its 
power  (Hos.  xiii.  14;  Jude  5).  Westc.  :  "  In  the  first 
sense  the  prayer  recorded  (John  xii.  27)  was  not  granted, 
that  it  might  be  granted  in  the  second."  Offered  up. 
The  use  of  the  ritual  word  in  connection  with  Christ's 
prayers  seems  to  point  to  their  priestly  character  (i,  3). 
All  His  prayers,  cries  and  tears  were  an  integral  part  of 
His  mediatorial  ofifice.  And  having  been  heard.  His 
prayers  were  answered.  He  obtained  the  victory  over  the 
last  enemy.  By  dying  He  overcame  death.  Death  was 
made  to  Him  the  gate  of  Paradise  and  the  cross  the  ladder 
to  the  divine  throne  (Phil.  ii.  5-8).  For  his  godly  fear,2 
the  reason  for  the  acceptance  of  His  prayers.  The  con- 
scientious dread  of  displeasing  God,  the  pious  resigna- 
tion with  which,  as  the  whole  abyss  of  death  yawned  be- 
fore Him,  He  surrendered  His  own  will  to  that  of  His 
Father  (Mark  xiv.  36),  that  reverent  awe,  "  that  sub- 
mission which  is  obedience  on  one  side,  fellowship  on  the 
other,"    was    the    ground  of  His  beings    heard.      It  was 

1  airh,  Luke  xix.  3;  xxiv.  41  ;  Acts  xii.  14;  xx.  29;  xxii.  11. 

2  evlh^ua  =  caution,  religious  awe,  reverence,  godly  fear,  xi.  7 ;  xii.  28. 


3IO  EPISTLE  TO  THE  HEBREWS.  [v.  4-10. 

also  the  condition  under  which  He  learned  obedience.i  His 

supreme,  self-effacing  devotion  to  God's  decree  was  the 
disciplinary  exercise  of  an  obedient  heart.  He  learned  "  the 
obedience  "  in  that  He  suffered,  giving  Himself  up  to  His 
Father,  by  whom  the  things  which  He  suffered  were  laid 
upon  Him.  Although  in  His  weakness  (2)  He  for  a  mo- 
ment faltered  before  the  awful  sacrifice,  He  abated  nothing 
in  His  obedience,  but  like  a  docile  child  learned  it  by  ex- 
perience. Though  ...  a  5on,  a  contrast  between  His 
divine  dignity  and  this  feature  of  humiliation.  "Son" 
(i.  2,  3)  refers  to  what  He  was  before  and  apart  from 
time.  The  theanthropic  Son  of  a  heavenly  Father 
owes  obedience  by  His  subordinate  relation,  a  rela- 
tion assumed  by  the  eternal,  consubstantial  Son, 
who  was  co-equal  with  the  Father  (vii.  28).  Though 
"  God  from  God,"  raised  above  all  conceptions  of  sub- 
ordination. He  nevertheless  learned^  obedience  by  vol- 
untary self-submission  to  God's  appointment  (Phil.  ii. 
6-8).  In  and  by  His  sufferings  He  learned  to  conform 
His  will  entirely  to  the  Father's,  which  He  came 
to  fullil  (Matt.  xvi.  21  ;  Luke  xviii.  31  ff.).  The 
acquirement  of  this  human  virtue  by  steadfast  sub- 
mission marks  the  second  requisite  for  the  ponti- 
fical office.  Having  its  two  essential  qualifications,  the 
divine  appointment  and  the  power  of  sympathy,  Christ 
reached  by  the  way  of  sorrows  the  exalted  pontifical 
station  to  which  the  divine  appointment  had  called  Him. 
He  was  made  perfect,^  made  perfectly  what  He 
was    to     become    in     His     mediatorial     relation,    i.    e. 

1  r?)v  viTaK07]v,  the  art.  imports  habit  of  obedience,  its  completeness. 

2  ffiaOev  and  tijv  v~aKo>/v  are  emphatic,  cf.  tfiaOev  aip'  div  k-aOev.  Both 
verbs  are  aorists,  pointing  to  contemporaneous  occurrences.  His  passion- 
tide  ran  through  his  whole  earthly  career. 

3  re?xiud(:lr,  brought  to  his  appointed  goal. 


V.  4-IO.]  CHAPTER  V.  31 1 

by  the  sufferings  endured  and  the  obedience  rendered 
(ii.  9,  10;  vii.  28).  There  was  "in  the  days  of  His 
flesh  "  a  process  of  development,  but  when  He  had  to  His 
last  breath  on  the  cross  maintained  His  obedience,  He 
passed  from  the  state  of  humiliation  to  that  of  glory,  and 
possessed  in  perfection  all  the  requisites  of  His  priestly 
of^ce,  and  thus  he  became  .  .  .  All  the  conditions  are  satis- 
fied. Only  by  His  sufferings  and  the  exaltation  which  was 
its  proper  consequence  did  He  become  the  author  (origin- 
ator) of  salvation  (ii.  10)  unto  all  them  that  obey  him, 
all  who  now  on  their  part  in  faith  avail  themselves  of  His 
priestly  obedience^  (iv.  3  ;  Rom.  v.  19).  Christ  procured 
it  for  us  by  obedience,  we  obtain  it  from  Him  through 
obedience.  All»  salvation  ready  for  all  who  obediently 
accept  it  (vii.  25  ;  Is.  xlv.  7).  Nothing  else  is  needed.  Eter- 
nal salvation.  The  spiritual,  eternal  deliverance  answers 
to  the  external  and  temporal  deliverance  under  Moses 
(vi.  2  ;  ix.  12,  15;  xiii.  20;  i  John  v.  20).  Named  of 
God  closely  connects  with  9.  His  obedience  was  the 
medium  by  which  Christ  became  for  all  believers  the 
author  of  salvation,  in  that  having  been  thus  "  made 
perfect  "  he  was  named  ^  of  God  a  high  priest,  ap- 
pointed to  the  sacerdotal  functions  and  the  title  of 
High  Priest  according  to  the  model  of  Melchizedek. 
High  Priest  shows  Christ's  priesthood  to  be  the  anti- 
type of  Aaron's  as  well  as  of  Melchizedek's.  The  com- 
bination of  I  and  4  in  Ps.  ex.  involves  in  fact  the  high 
priesthood.  Only  the  High  Priest  was  admitted  to  the 
immediate  presence  of  God. 

1  VTTUKuvovfTiv  correspoiicls  to  vTratiofi,  i.  i  ;  ii.  3 ;  iv.  2  ;  cf.  ii.  I ;  iii.  i.  The 
opposite  conduct  is  afieXelv,  ii.  3;  vaT£i)dv,  iv.  i;  a-rz£idElv,m.  18;  iv.  11. 
Man  fell  through  disobedience,  he  is  saved  through  obedience. 

2  npona^opevUelq  =  proclaimed,  addressed,  as  demanded,  4,  and  confirmed 
by  Scripture,  5,  6. 


3T2  EPISTLE  TO  THE  HEBREWS.  [v.  11-14. 

11-14.  Of  whom  we  have  many  things  to  say,  and  hard  of  interpretation, 
seeing  ye  are  become  dull  of  hearing.  For  when  by  reason  of  the  time  ye 
ought  to  be  teachers,  ye  have  need  again  that  some  one  teach  you  the 
rudiments  of  the  first  principles  of  the  oracles  of  God ;  and  are  become 
such  as  have  need  of  milk,  and  not  of  solid  food.  For  every  one  that  par- 
taketh  of  milk  is  without  experience  of  the  word  of  righteousness;  for  he 
is  a  babe.  But  solid  food  is  for  fullgrown  men,  ez'eii  those  who  by  reason 
of  use  have  their  senses  exercised  to  discern  good  and  evil. 

Ready  to  proceed  with  the  portrayal  of  Christ's  priest- 
hood as  foreshadowed  by  that  of  Melchizedek's,  and 
thereby  to  demonstrate  its  superiority  to  that  of  the 
Levitical  high-priesthood,  the  author  is  brought  to  a  pause 
by  the  retrograde  inteUigence  of  his  readers.  They 
should  long  ago  have  been  teachers  of  Christian  truth, 
whereas  they  even  yet  require  to  be  taught  its  simplest 
rudiments. 

Of  whom,  better,  of  which,  namely,  the  thought  ex- 
pressed in  the  last  clause.  Many  things.  (Cf.  vii.  i — x. 
18.)  It  is  a  great  subject,  and  (indeed)  hard  of  .  .  .  Its 
exposition  is  beset  with  difificulty.  Del.  :  "  Copious  is 
the  discourse  which  we  should  wish  to  make,  and  one  hard 
to  render  intelligible  to  such  a*  you."  The  difficulty 
inheres  not  in  the  subject,  but  in  the  hearers'  want  of 
capacity.^  This  difficulty  does  not  deter  him  from 
dealing  with  it.  Ye  are  become,  implies  a  decline.  They 
have  degenerated,  instead  of  advancing  by  a  healthy 
growth  to  a  ripe  intelligence  capable  of  appropriating 
profounder  doctrines,  and  long  after  having  passed  the 
infantile  stage  they  are  unprepared  for  the  solid  food, 
the  more  difficult  subjects  which  claim  their  attention. 
Growth  is  the  characteristic  and  norm  of  spiritual  life. 
Their  failure  to  improve  is  therefore  reproved.  It  is  clearly 
their  fault  that  they  are  still  babes,  having  need  of  milk. 
Their  incapacity  to  receive  new  truth  was  due  to  their 

1  'kiyuv  corresponds  to  ra(f  ciKoaiq. 


V.  II-I4.]  CHAPTER  V.  313 

lethargy,  their  becoming  dull.i  sluggish,  indolent,  in  their 
spiritual  sense  or  hearing,  which  is  the  first  stage  in 
spiritual  decay.  For  when  .  .  .  gives  the  ground  of 
the  reproach  in  11.  By  reason  of  the  time  ...  By  this 
time  you  ought  to  have  such  attainments  as  to  be  teach-= 
ers  of  others,  instead  of  which  you  have  need  again  that 
some  one  teach  you  the  elementary  principles.  A  consider- 
able period  had  elapsed  since  they  first  became  Christians. 
Teaching  others  is  an  essential  Christian  duty.  They 
withheld  from  the  church  their  power  to  edify  it,  and  in 
consequence  had  sunk  into  a  state  of  nonage  which  made 
it  necessary  for  some  one  to  impart  unto  them  afresh  the 
rudiments  of  truth.  They  have  lost  that  apprehension  of 
primary  doctrine  which  is  necessary  for  farther  develop- 
ment. Hence  the  need  for  him  to  be  their  instructor, 
that  some  one  teach  you.^  Grammatical  and  logical 
considerations  favor  our  text.  At  a  time  when  they 
ought  to  be  teachers  they  have  come  to  need  elementary 
instruction,  as  if  they  had  learned  nothing  at  all.  Like 
children  who  must  have  milk,  like  catechumens,  when  they 
ought  to  be  men  "  who  require  the  solid  food  of  higher 
truth,"  they  need  instruction  again  in  elemental  doctrines,^ 
primary  Christian  teaching  in  distinction  from  advanced 
forms  of  truth.  They  have  come  to  waver  because  the 
foundations  themselves  have  become  uncertain  to  them 
and  need  to  be  laid  over  (vi.  i  ff.).  The  oracles,  not  as 
in  Acts  vii.  38 ;  Rom.  iii.  2,  of  the  O.  T.,  but  the  whole 

1  vuOpui,  cf.  vi.  12,  which  warns  against  the  defect  in  hearing  extending 
to  the  life,  2  Pet.  ii.  20. 

2  If  Ttva  be  accented  rim  it  =  "  which  be  "  the  rudiments.  So  ancient 
versions  and  the  FF. 

3  croixela,  not  as  in  Gal.  iv.  3,  9;  Col.  ii.  8,  20;  not  of  legal  ordinances, 
nor  of  cosmic  beginnings,  but  the  simplest  elements  of  which  anything 
consists.  r//f  apxvc,  a  descriptive  intensive  adjective,  the  elemental  begin- 
nings. 


3T4  EPISTLE  TO  THE  HEBREWS.  [v.  11-14. 

word  of  God,  God's  testimony  to  Christ  and  Christ's  tes- 
timony to  Himself,  prophetically  indicated  in  O.  T.  and 
completely  set  forth  in  N.  T.  (i  Pet.  iv.  11).^  And  are 
become  such,  etc.  (cf.  11);  the  same  idea  under  another 
figure,  flilk.  They  again  require  to  be  nursed  on  "the 
food  of  young  converts."'  Solid  food,  harder  truths,  more 
difificult  of  digestion,  require  maturity  of  understand- 
ing. The  first,  vi.  i,  2  ;  the  second,  what  he  had  pro- 
posed to  discuss,  the  analogy  between  Christ's  priesthood 
and  Melchizedek's.  For  everyone  .  .  .  milk,  explains 
this  figure  of  infantile  nourishment  and  justifies  its  appli- 
cation to  their  spiritual  understanding,  by  a  general  truth 
offering  them  a  mirror  (13,  14),  in  which  to  view  and 
examine  themselves.  Their  condition  (12)  shows  them 
to  be  sucklings,  imbibing  only  the  simplest  rudimentary 
instruction,  so  reduced  in  vitality  as  to  be  incapable  of 
digesting  the  solid  food  of  profounder  subjects,  unpre- 
pared for  "  the  larger  problems  of  Christian  thought." 
Strong  meat  is  the  condition  of  spiritual  as  well  as  phys- 
ical vigor.  By  their  actually  living  in  the  most  rudi- 
mentary stage,  "  partaking  of  milk,"  they  are  condemn- 
ing themselves  of  unfitness  for  deeper  instruction. 
Note  that  faith  subsists  on  divine  truth.  The  doc- 
trines of  the  Gospel  supply  the  lifeblood  of  the  Church. 
The  instruction  which  corresponds  with  the  solid  food  is 
here  called  word  of  righteousness,  a  subject  which  re- 
quires that  degree  of  spiritual  receptivity  which  "  can  be 
gained  only  by  means  of  an  intense  personal  exercise  of 
the  spiritual  intelligence."  The  doctrine  of  righteous- 
ness, which,  as  their  centre,  comprehends  and  conditions 
all  the  teachings  of  the  Gospel,  the  doctrine  of  justifica- 
tion before  God  (xi.  7;  xiii.  9  ;  2  Cor.  iii.  9;  xi.  15),  which 

1  ra  a~0Lxii.a.  tij^  o.pXVi  '^^'^  "koyiuv  tov  dtuv  =  rov  rf/g  apx'ig  tov  xp^^tov  Pioyov, 
vi.  I. 


V.  1 1 -1 4-]  CHAPTER   V.  315 

deals  at  once  with  the  one  source  of  righteousness  in  Christ 
and  the  means  by  which  we  become  partakers  of  it, 
embraces  Christ's  priestly  work,  and  that  subject  as 
typified  by  Melchizedek  is  what  the  author  was  about 
to  discuss.  Justification  itself  belongs,  indeed,  to  the 
first  principles  (vi.  i),  but  not  the  doctrine  of  justifi- 
cation in  its  comprehensive  import.^  Without  experi= 
ence,  does  not  imply  total  ignorance,  but  inadequate 
knowledge,  one  not  versed  in  the  subject  of  righteous- 
ness. The  writer  knows  nothing  of  a  practical  Chris- 
tianity as  distinguished  from  a  doctrinal  one.  But  solid 
food  .  .  .  the  reverse  of  13,  exhibiting  the  characteristic 
of  adults,  fulUgrown  men.  The  latter  use  solids,  the 
former  milk,  which  is  also  wholesome  for  the  latter,  but 
is  not  their  chief  or  sole  diet,  as  is  the  case  with  infants. 
These  are  novices  in  the  life  of  faith,  and  strong  meat, 
"  the  higher  typology,"  they  cannot  digest.  That  be- 
longs to  the  "  full-grown,"  2  those  of  mature  spiritual 
growth.  As  compared  with  young,  uninstructed  converts, 
children  in  understanding,  the  disciplined  and  experienced 
Christian  is  "  perfect  "  (i  Cor.  xiv.  20;  ii.  6;  Eph.  iv.  13  ; 
Phil.  iii.  15  ;  Col.  i.  28;  iv.  12  ;  Jas.  i.  4),  ripe  in  Christian 
knowledge,  prepared  for  the  stronger  diet.  This  contrast 
between  the  "  perfect  "  and  "  babes  "  in  Christ  occurs  also 
in  I  Cor.  iii.  i  ;  xiii.  11  ;  Rom.  ii.  20;  Gal.  iv.  3.  Its  mis- 
conception gives  a  false  support  to  the  heresy  of  sinless 
perfection.  The  "  perfect  "  are  described  as  those  that 
have  their  senses  exercised  to  discern  good  and  evil  ver- 
sus "dull  of  hearing"  (11),  they  have  disciplined  powers 
quick  to  discriminate  between  what  is  wholesome  and 
what  pernicious.     They  know,  in  the  variety  of  spiritual 

1  "koyov  &LKaion\!Vi]  =  rov  .  .    -ov  xpiryTov  PAyov,  vi.  i. 

2  rtvLcfof,  one  who  is  physically,  intellectually  and  socially  mature,  who 
has  reached  the  development  of  his  powers,  his  rt7.of. 


3i6  EPISTLE  TO  THE  HEBREWS.  [v.  11-14. 

food  offered  them,  what  contributes  strength  and  what 
promotes  weakness.  Not  dependent  on  the  opinions  of 
others,  they  themselves  readily  discern  between  truth  and 
error  (John  X.  4,  26;  vii.  17).  This  they  have  attained 
by  reason  of  use,  by  virtue  of  habit,  or  practice.^ 
Spiritual  maturity  is  gained  by  a  careful  discipline  of  the 
perceptive  organs,  "  through  the  discipline  of  use  which 
shapes  a  stable  character."  The  mature  Christian  has 
already  gained  the  power  which  he  can  at  once  apply  as 
the  occasion  arises.^ 

1  £i<f,  use,  the  habit  of  discernment ;  not  the  process,  but  the  result,  the 
condition,  skill,  acquired  by  past  exercise. 

2  yeyvixvaaiiEva,  cf.  xii.  ii ;  i  Tim,,  v.  7 ;  2  Pet.  ii.  14. 


CHAPTER  VI. 

1-8.  Wherefote  let  us  cease  to  speak  of  the  first  principles  of  Christ,  and 
press  on  unto  perfection ;  not  laying  again  a  foundation  of  repentance  from 
dead  works,  and  of  faith  toward  God,  of  the  teaching  of  baptisms,  and  of 
laying  on  of  hands,  and  of  resurrection  of  the  dead,  and  of  eternal  judgment. 
And  this  will  we  do,  if  God  permit.  For  as  touching  those  who  were  once 
enlightened  and  tasted  of  the  heavenly  gift,  and  were  made  partakers  of  the 
Holy  Ghost,  and  tasted  the  good  word  of  God,  and  the  powers  of  the  age 
to  come,  and  then  fell  away,  it  is  impossible  to  renew  them  again  unto  re- 
pentance ;  seeing  they  crucify  to  themselves  the  Son  of  God  afresh,  and 
put  him  to  an  open  shame.  For  the  land  which  hath  drunk  the  rain  that 
Cometh  oft  upon  it,  and  bringeth  forth  herbs  meet  for  them  for  whose  sake 
it  is  also  tilled,  receiveth  blessing  from  God  :  but  if  it  beareth  thorns  and 
thistles,  it  is  rejected  and  nigh  unto  a  curse ;  whose  end  is  to  be  burned. 

The  author  cannot  acquiesce  in  the  readers'  state  of 
degeneracy.  The  fact  that  for  the  moment  they  have 
retrograded  is  an  overwhelming  reason  for  them  to  be 
roused  from  their  lethargy.  Kindly  identifying  himself 
with  them,  he  incites  them  to  move  onward  toward 
thoroughness  and  maturity,  if  this  be  yet  possible  (3), 
after  they  have  stood  still  or  fallen  back  to  the  stage 
of  childhood.  The  exercise  of  their  organs  on  the  sub- 
jects soon  to  be  discussed  will  serve  as  a-means  of  advanc- 
ing their  spiritual  growth.  Such  advancement  is  enforced 
positively  and  negatively,  by  what  must  and  what  must 
not  be  done,  and  especially  by  the  dreadful  fate  of  a  total 
relapse  after  one  has  experienced  the  fulness  of  illumina- 
tion, recovery  being  impossible  (4-6).  Wherefore  .  .  .  the 
immediate  deduction  from  the  stern  criticism  (v.  11-14). 
It  is  time  for  them  to  get  beyond  the  beginnings,  the  first  1 

1  -ov  Tfjq  hpxm  ~ov  K.  T.  2,.=Ta  aroix^a  rr/f  apxr/g  ruv  ?oyluv,  12. 


3i8  EPISTLE  TO  THE  HEBREWS.  [vi.  i-S. 

principles  of  Christ,^  and  to  approximate  the  character  of 
the  "  full-grown."  ^  The  necessary  condition  of  progress 
is  to  advance  from  what  we  have,  to  make  our  rudiment- 
ary knowledge  the  basis  of  something  more.  Cease  to 
speak  of,  lit.  leaving  the  word  of  the  beginning,  not  pass- 
ing over,  but  proceeding  from,  as  the  mason  advances 
from  the  foundation  by  building  thereon,  as  the  child  is 
left  behind  in  growth  toward  manhood,  incorporated  in 
that  which  makes  the  man.  There  is  an  indissoluble 
connection  between  foundation  and  building,  between 
commencement  and  progress.  Instead  of  contenting 
themselves  with  the  stage  of  infancy — how  unnatural  !— 
instead  of  loitering  by  the  rudiments,  the  readers  should 
go  on  to  profounder  attainments  (Phil.  iii.  14).  Press  on,^ 
"  denotes  a  movement  toward  the  goal  under  a  rapid  and 
impetuous  guidance  "  (Acts  ii.  2).  It  includes  both  the 
writer  and  the  readers.  Both  are  bound  up  in  one  pro- 
gress. Their  forward  movement  is  only  possible  if  they 
follow  as  he  advances  in  teaching.  Not  laying  again  a 
foundation  =  "teach  the  rudiments"  (v.  12);  negatively 
and  by  Avay  of  explanation  =  "  cease  to  speak,"  both 
being  current  phrases  to  express  "  the  ordinary  methodi- 
cal procedure  of  an  instructor."  Del.  :  "  The  three 
following  pairs  of  genitives  are  instances  of  the  so-called 
gen.  appositions,  indicating  what  the  'foundation'  is, 
or  wherewith  the  '  laying  *  of  such  foundation  has  to  do." 
The  material  of  the  foundation  consists  of  six  different 
elements,  two  of  them  successively  going  together  and 
forming  three  groups  of  primary  and  fundamental  import. 

1  rov  XP,  Gen.  Obj. :  "  that  instruction  regarding  Clirist  with  which  a  be- 
ginning is  made  by  all  preachers  of  the  Gospel,"  those' things  described  in 
vss-  I,  2. 

2  kirl  Ttiv  TETiELdTtjTay  teMic'v,  14. 

3  (liepufiedu  implies  a  development  under  an  influence  from  without,  com- 
bined with  an  inward  and  onward  impetus. 


VI.  1-8.]  CHAPTER  VI.  319 

The  Acts  show  how  intimately  each  of  these  six  articles 
was  involved  in  the  first  teaching  of  the  Apostles  (ii.  38; 
iv.  2,  33;  viii.    16  f. ;  xvii.  18,  30  f.,  etc).     The    first    pair 
does  not,  like  the  other  two,  deal  with  doctrines,  but  with 
the  fact  itself,  an  actual  inward  change  which   is  specific- 
ally the  beginning  ^  of    the    Christian   life,   stated    nega- 
tively and  positively,  what  is  to  be  abandoned,  what  to  be 
grasped    (ix.    14;  x.   38 — xi.  2 ;    xiii.    7,  21  ;    cf.  Mark  i. 
15;    Acts  ii.    38;    xvii.    30;    xx.    21).       This  fundamen- 
tal requirement  of  Christianity,  repentance    .    .    .    faith, 
should  not  in  their  case  need  repetition.      Both  are  indeed 
to  be  exercised  continually,  but  not  in  the  sense  of  spirit- 
ual life  being  anew  born  through  them.     The  Catechism 
begins  properly  with  the  Decalogue  and  the  Creed.     The 
other  two  groups   present   four  characteristic  subjects  of 
teaching,  "  typical  representations  of  outward  ordinances 
and  specific  beliefs."     They  are  originally  allied  with  the 
first  group.    The  second  group  corresponds  to  the  two  per- 
sonal characteristics  of  the  Christian    life   noted  in  the 
first,  the  two  rites  administered  to  those  who  repent  and 
believe,  the  former  representing  the  passage  from  an  old 
state  to  a  new  one  through  the  gift  of  life,  the  latter  the 
arming  for  the  demands  of  the  new  life  by  the  endowment 
of  the  Holy  Spirit.     The  third  group  are  cardinal  subjects 
of    instruction    leading   to    repentance    and    faith.     The 
second  pair  shows  what  these  ordinances  mediate  for  be- 
lievers, the  third  what  God  will  eventually  do  for  them. 
The   progress    of    thought    reaches  from  the   first   scene 
in  the  Christian's    life,  enriched    by    sacramental    grace, 
to    its    consummation    in    the    eternal    world.     Accord- 
ing to  Westc.   the   first   pair  deals  with   personal   char- 
acter, the  second  with  social  relations,  the  third  with  the 
unseen  world.     Each  is  involved  in  the  others.     "  Repent- 

1  apxh  ™'^  ^piffroD. 


320  EPISTLE  TO  THE  HEBREWS.  [vi.  i-S. 

ance  "  and  "  faith  "  are  both  expressed  in  double  terms 
which  more  fully  define  their  bearings.  The  first  is  a 
turning  with  the  mind,  "  with  the  whole  self-conscious, 
self-determined  intelligence,"  the  root  of  our  moral 
nature,  away  from  dead  works,  actions  destitute  of 
vital  power,  toward  God  Himself,  by  a  living  faith  (Acts 
viii.  22).  Dead  works  (ix.  14),  productive  of  no  fruit, 
of  no  good  to  others,  of,  retroactively  to  oneself,  like  a 
dead  faith  (Jas.  ii.  17,  26).  Some  find  a  reference  to  the 
Levitical  system,  so  enticing  to  the  readers.  It  compre- 
hends every  act  or  course  of  action  which  is  not  wrought 
in  God  (John  iii.  21  ;  xv.  4  ff.^l,  which  does  not  spring 
from  the  source  of  life,  and  which  has  no  power  to  con- 
duct to  life.  Dead  works  are  contrasted  with  God.  Faith, 
the  turning  away  from  them  =  the  turning  unto  God  in 
self-surrender  in  the  exercise  of  a  personal  trust,  =  faith 
in  our  Lord  Jesus  Christ  (John  xiv.  i).  The  teaching  of 
baptisms  .  .  .  After  the  two  fundamental  constituents 
of  the  Christian  life  follow  the  doctrines  which  concern 
the  two  solemn  rites  administered  to  those  who  have 
just  come  to  this  living  foundation.  The  first  relates  to 
baptisms.  The  plural  does  not  denote  triune  immersions, 
nor  the  multiplicity  of  candidates.  The  almost  universal 
explanation  at  present  is,  that  the  it  denotes  Christian 
baptism  along  with  other  lustral  rites.  The  catechumens 
who  came  out  of  Judaism  were  instructed  how  baptism 
unto  Christ  or  into  the  Trinity  was  by  its  sacramental 
efficaciousness  distinguished  from  proselyte  and  Johannic 
baptism  (Heb.  ix.  10;  Acts  xix.  1-6;  Matt.  iii.  11; 
John  iii.  25). 

The  three  remaining  members  of  the  sentence  are  so 
connected  with  baptism  that  they  are  also  construed  as 
dependent  on  "  teaching."  Laying  on  of  hands  was  a 
very  ancient  rite,  symbolical  of  a  solemn  blessing  (Gen, 


VI.  1-8.]  CHAPTER  VI.  321 

xlviii.  14  ff.).  It  is  connected  with  healings  (Mark  vi. 
5;  viii.  23;  xvi.  18;  Luke  iv.  40;  xiii.  13;  cf.  Acts 
xxviii.  8).  It  is  often  referred  to  as  an  apostoHc  practice, 
connected  with  baptism,  either  following  it  immediately 
(Acts  xix.  5  ff.),  or  as  a  later  complement  (Acts  viii. 
15-17).  Thus  administered  it  was  the  means  of  impart- 
ing the  Holy  Ghost  (Acts  ix.  "12-17);  ii^  other  connec- 
tions, of  communicating  an  extraordinary  gift  or  power 
for  a  definite  work  (Acts  xiii.  3  ;  2  Tim.  i.  6).  It  is 
only  in  its  connection  with  baptism  that  a  fundamental 
significance  can  attach  to  "teaching"  relative  to  con- 
firmation. It  is  not  a  sacrament  like  baptism  and  the 
Lord's  Supper,  though  it  has  doubtless  something  of 
a  sacramental  character.  An  apostolic  ordinance  based 
on  the  Lord's  own  example,  it  is  to  be  regarded,  "  by 
virtue  of  the  word  of  prayer  and  blessing  connected 
with  it,  an  effectual  means  of  conveying  heavenly 
gifts."  As  the  same  sign  was  used  both  for  (full)-) 
inducting  persons  into  general  Christian  service  and 
for  ordaining  men  to  a  special  ministry  (Acts  xiii,  3  ; 
I  Tim.  iv.  14),  it  forms  the  seal  of  the  essential  oneness 
of  the  universal  priesthood  of  believers  with  the  special 
priesthood  of  ministers.  Confirmation  (lay-ordination) 
is  the  symbol  of  imparting  strength  for  the  general  ser- 
vice, ordination  for  the  particular  public  service.  The 
omission  of  the  Lord's  Supper  in  this  connection  causes 
surprise.  But  that  did  not  belong  to  the  primary  founda- 
tion. It  was  a  mystery,  instruction  regarding  which  was 
reserved  for  the  stage  of  the  "  perfect  "  (v.  14).  Only 
those  elements  of  instruction  are  mentioned  with  which 
the  Church  met  at  its  threshold  those  who  have  repented 
and  believed.  After  new-born  souls  have  been  taught 
that  baptism  incorporates  them  into  the  body  of  Christ, 
and  that  the  laying  on  of  hands  imparts  to  them  gifts 
21 


322  EPISTLE  TO  THE  HEBREWS.  [vi.  i-8. 

for  the  Christian  calHng,  they  need  to  learn  also  con- 
cerning resurrection  of  the  dead  and  eternal  judgment, 

the  two  great  final  events  in  which  repentance  and  faith 
culminate,  and  the  prospect  of  which  inspires  and  sus- 
tains those  passing  through  temptation  and  conflict. 
(Cf.  Acts  X.  42  ;  xvii.  32  ;  xxvi.  8.) 

And  this,  i.  e.  "press  on,"  etc.  (i),  to  higher  dis- 
closures of  truth,  will  we  do,  with  one  limitation,  if 
God  permit.  It  is  for  God  to  determine  whether 
they  have  fallen  back  to  such  a  depth  as  to  have 
forfeited  His  grace  and  with  it  the  power  of  further 
progress.  For  there  is  a  backsliding  which  places 
men  beyond  the  very  grace  of  knowledge.  If  such 
were  the  case  with  them  it  would  be  futile  for  him 
either  to  proceed  or  to  return  to  foundation  work. 
For  as  touching  those  .  .  .  Graphically  and  awfully 
he  pictures  for  their  warning  that  apostasy  from  which 
men  can  never  recover,  and  which  led  to  his  saying 
"  if  God  permit."  On  that  significant  limitation  turns 
the  whole  section.  It  may  be  too  late,  God  knows ! 
For  it  is  impossible  to  renew  again  unto  repentance — a 
radical  change  through  faith — those  who  were  once  en- 
lightened .  .  .  Progress  is  the  inherent  law  of  spiritual 
life.  To  fall  away,  therefore,  from  the  faith  of  which 
men  have  felt  the  power  is  to  crucify  to  themselves  the 
Son  of  God  afresh,  and  therefore  to  expose  themselves 
to  an  inexorable  doom.  The  four  participles,^  "  enlight- 
ened," "  tasted,"  etc.,  which  exhibit  the  glorious  spiritual 
attainments  comprehended  in  the  foundation,  may  be 
co-ordinated  so  that  each  expresses  a  distinct  endowment. 
Or,  the  first,  who  were  once  enlightened,  may  set  forth 
the  chief  attribute,  the  other  three  being  subordinate  to 

1  (pLo-irrHtrrnc,  -yevaajuevovg,  jEvrjOivTaq,   yevffafihovg,  all   aorists,   indicating 
finished  past  action. 


VI.  1-8.]  CHAPTER  VI.  323 

and  explanatory  of  it,  delineating  the  variety  and  great- 
ness of  the  gifts  once  received  and  enjoyed.  Each  clause 
represents  but  another  phase  or  stage  of  the  one  ineffable 
good,  salvation  in  Christ.  Each  blessing  comes  climac- 
tically  in  consequence  of  the  one  preceding.  "  Enlight- 
ened," freed  from  natural  blindness,  illumined  by  the 
Gospel,  points  to  the  decisive  moment  when  the  truth  of 
the  Gospel,  with  its  salvation  and  newness  of  life,  defini- 
tively entered  the  heart  (x.  25-31  ;  i  Cor.  iv.  5  ;  2  Cor.  iv. 
4,  6;  Eph.  i.  18;  Col.  i.  12  f. ;  i  Tim.  ii.  4 ;  i  Pet.  ii.  9). 
"  Once  "  ^  implies  the  completeness,  sufficiency  and  per- 
fect validity  of  the  single  act  (x.  2;  ix.  7,  26;  Jude  3). 
Man  turns  from  darkness  to  light  but  once  (Eph.  v.  14). 
Tasted  =  an  internal  consciousness  (ii.  9^  a  thorough  ex- 
perience, of  the  heavenly  gift.  Not  any  one  particular 
gift  is  meant,  but,  generally,  something  well  known  (2  Cor. 
ix.  15  ;  John  iv.  10),  of  which  they,  on  being  enlightened, 
came  into  conscious  enjoyment,  salvation — a  gift  of  God, 
coming  from,  savoring  of,  and  consummated  in  heaven. 
Were  made  partakers  of  .  .  .  again  the  result  of  a 
change.  The  Holy  Ghost,  the  agent  of  our  enlighten- 
ment, becomes  also  the  fruit  and  seal  of  it,  an  abiding, 
indwelling,  impelling  power,  a  well-spring  of  life.  The 
compound  "  made  partakers,"  Westc.  holds,  "  brings  out 
the  fact  of  a  personal  character  gained  ;  and  that  gained 
in  a  vital  development."  (Cf.  xii.  8  ;  iii.  14;  x.  33).  The 
sense  of  fellowship  is  implied,  being  made  a  sharer  in  the 
life  principle  of  the  body  of  Christ.  Tasted  is  repeated, 
perhaps,  because  no  other  term  so  well  expresses  the 
reality  of  the  'experience.^    The  good  word  of  Qod,'^  the 

1  a-a^,   versus  ttu'/.iv   (6),  goes   with    each    of   the    clauses   if   they  are 
co-ordinated. 

2  An  accusative  follows  here,  while  in  4  it  has  a  genitive — a  change  for 
which  no  one  has  satisfactorily  accounted. 

8  KaP.ov  !>f/iia,  in  the  pi.  by  the  LXX.  for  the  words  of  promise  spoken  by 
God,  Josh.  xxi.  45;  xxiii.  15;    Zech.  i.  13. 


324  EPISTLE  TO  THE  HEBREWS.  [vi.  i-8. 

Gospel,  the  good  news,  the  sweet,  consolatory,  hopeful 
word  of  God,  whose  dynamic  character  is  often  men- 
tioned (i.  3  ;  xi.  3  ;  John  vi.  63  ;  Acts  v.  20 ;  xi.  14 ;  Eph. 
V.  26 ;  I  Pet.  i.  23,  25).  Powers  of  the  age  to  come, 
lit.  "  an  age,"  a  world  different  from  the  present,  one 
promised  in  "  the  good  word  "  but  hitherto  unrealized. 
They  have  attained  to  manifold  marvellous  "  powers," 
energies,  supernatural  endowments  which  emanate 
from  a  world  yet  future,  though  even  now  present  as 
the  background  of  "  the  world  that  now  is," — de- 
monstrating the  nature  of  the  world  to  which  we  are 
destined  (ii.  4,  5).  The  life  begun  with  repentance  and 
faith,  and  mediated  through  baptism  and  the  laying  on 
of  hands,  has  already  here  the  foretaste  of  its  culmin- 
ation in  the  resurrection  and  eternal  judgment.  These 
eminent  attainments  are  confined  to  the  divine  gifts  re- 
ceived by  those  who  are  conceived  as  possibly  having 
afterward  fallen  away.  They  are  blessings,  "  powers  " 
objectively  bestowed,  not  personal  virtues.  And  then 
fell  away,i  better  "and  yet."  With  cutting  brevity  the 
author  now  "  depicts  the  fall  from  such  an  elevation,  the 
miserable  apostasy  from  such  grace,  so  lovingly  vouch- 
safed, so  richly  experienced,  so  abundantly  sealed."  If,  not- 
withstanding privileges  which  exalted  them  to  heaven,  the 
most  signal  manifestations  of  redeeming  grace,  they  yet 
wilfully  cast  themselves  away,  their  second  renewal  is  im- 
possible. This  cannot  apply  to  every  fall  from  grace.  For 
then,  says  LuTH.,  "  it  would  contradict  all  the  Gospels 
and  all  the  Epistles  of  St.  Paul."  Not  every  regenerate 
man  who  gives  place  to  the  evil  one  is  wholly  and  irrecov- 
erably lost.  One  may,  by  the  might  of  grace,  regain  his 
hold,  and  recover  himself  out  of  the  snare  of  the  devil  (2 

1  TrapaTTfCTf^yraf,  stronger   than   TTfff;/,   iv.   ii;  cf.   ii.  3;  iii.   12;  iv.   I.     Its 
sense  is  illustrated  and  the  missing  link  supplied,  x.  26-32. 


VI.  1-8.]  CHAPTER  VI.  325 

Tim.  ii,  26 ;  cf.  iii.  12).  What  is  meant  is  an  apostasy 
that  presumptuously  renounces  the  truth  itself,  that 
wrests  itself  away  from  the  most  exalted  blessings  of 
Christianity  which  it  possessed.  "  In  their  oscillations 
between  Church  and  Synagogue,  the  Hebrew  Christians 
were  now  standing  over  this  abyss."  Del.  protests 
against  making  the  apostolic  warning  a  rack  of  despair, 
an  inexorable  engine  of  church  discipline.  Its  solemn  im- 
port, however,  is  that  "  the  farther  one  has  penetrated 
into  the  inner  sanctuary  of  grace,  the  more  irrecoverably 
is  he  lost  if  he  then  fall  away."  Impossible  is  not  to  be 
weakened  or  toned  down.  The  possibility,  under  the 
circumstances,  of  repeating  the  inward  spiritual  trans- 
formation, renewing  again  unto  repentance,  is  absolutely 
denied.  The  wilful  fall  from  such  a  height  is  unalterably 
fatal  (x.  26-31).  Those  who  do  violence  to  their  enlight- 
ened convictions  place  themselves  beyond  the  reach 
of  mercy.  Again  is  not  a  pleonasm.  The  experi- 
ences attributed  (4,  5)  to  such  as  may  have  fallen,  the 
blessed  results  of  their  former  renewal,  cannot  be 
repeated.^  The  renewal  unto  repentance,  the  renewal 
whose  primary  object  is  that  radical  inward  change 
which  initiates  the  new  life,  is  out  of  the  question.  Re- 
pentance is  the  immediate  result  of  renewal.  A  popular 
error  reverses  this  order.  Seeing  they  crucify  to  them= 
selves  .  .  .  the  ground  for  this  denial  of  restoration.^ 
The  pres.  "  crucify  "  shows  that  the  fatal  step  which 
they  had  taken  once  for  all  may  be  seen  continuously  in 
their  heinous  conduct  toward  "  the  Son  of  God,"  of  whose 
grace  they  had  so  rich  an  experience.  Under  the  spe- 
cious appearance  of  returning  to  the  ancestral   faith  im- 

1  Avaicaivi^eiv=<l)(j)TCcdf/vai,  cf.  hvaycvvijaa^,  i  Pet.  i.  3,  23. 

2  Present  participles  avaaravpovvTag,  TrapadeiyfiaTi^ovrag,    alternate     with 
the  aor.  ~upa-ea6v. 


326  EPISTLE  TO  THE  HEBREWS.  [vi.  1-8. 

plied  in  their  hypothetical  fall,  these  Hebrews  are  on  the 
point  of  repeating  for  themselves  the  crucifixion  of  the 
Son  of  God  and  putting  him  to  an  open  shame.  The 
two  clauses  express  different  aspects  of  the  same  action, 
each  involving  the  other,  the  former  more  the  subjective 
relation,  the  latter  the  objective,  the  effect  of  their  re- 
jection of  Christ  upon  others.  Their  threatened  relapse 
into  Judaism  means  their  acceptance  "  for  themselves  " 
of  the  Jewish  view  of  His  crucifixion,  as  being  that  of  a 
blasphemer  and  a  deceiver,  and  being  therefore  justly- 
made  a  spectacle  of  shame.  They  in  effect  take  up  once 
more  the  blasphemous  cry,  "  Crucify  Him,"  and  so  far  as 
they  themselves  are  concerned  they  repeat  the  act. 
(Cf.  Gal.  vi.  14.)  He  is  henceforth  dead  to  them,  and, 
through  the  notoriety  of  their  apostasy  is  made  an  ob- 
ject of  mockery  and  derision  to  others.  Since  He  no 
longer  exists  for  them,  repentance  and  faith  in  Him  are 
an  impossibility — the  judicial  punishment  for  their  atro- 
cious re-crucifixion.  Those  who  crucified  Him  on  Calvary 
made  renewal  unto  repentance  possible  (Acts  v,  30  f.), 
but  a  second  renewal  is  rendered  impossible  for  those 
guilty  of  a  second  crucifixion.  Re-renewal  is  excluded 
by  re-crucifixion.  Such  apostasy  doubtless  essentially 
=the  blasphemy  against  the  Holy  Ghost.  (Cf.  Matt, 
xii.  31  ;  Mark  iii.  28;  Luke  xii.  10;  I  John  v.  16).  5on 
of  God  (x.  29  ;  iv^  14),  sets  forth  the  heinousness  of  their 
guilt  in  a  stronger  light  than  such  terms  as  Christ, 
Jesus,  etc. 

The  warning  against  the  impossibility  of  renewal 
is  enforced  from  nature,  which  shows  the  maledic- 
tion incurred  by  every  kind  of  unfruitfulness,  when  the 
bounty  and  grace  of  God  have  been  frustrated  in  their 
aim  (Is.  v.).  God's  blessings  have  an  end  in  view. 
When    perverted    they   turn    to    curses.      For  the   land 


VI.  i-S.]  CHAPTER  VI.  327 

which  .  .  .  Del.  :  "  The  figurative  character  of  the 
whole  betrays  itself  by  the  confusion  of  the  symbol  with 
the  thing  symbolized,  expressions  borrowed  from  the 
sphere  of  ethics  being  applied  to  that  of  nature." 
Vital  and  personal  attributes  are  often  ascribed  to  the 
ground,  thirst,  productivity,  will,  reward  (Mark  iv.  28). 
From  land  as  from  man  the  appropriate  utilization  of 
divine  gifts  is  reasonably  to  be  expected,  as  when  the 
thirsty  soil  "  drinks  "  the  rain  that  cometh  oft  upon  it 
with  a  view  to  making  it  fruitful.  "  Oft,"  not  once  or 
twice  in  torrents  which  deluge  the  ground  only  to  leave 
it  hard  and  dry,  but  many  times,  in  gentle  showers 
which  really  water  the  earth  (Ps.  Ixxii.  6),  the  very 
picture  of  those  portrayed  (4,  5),  who  had  "  often,"  con- 
stantly and  richly,  enjoyed  the  grace  from  heaven,  and 
who  had  inwardly  "  tasted,"  drunk  in,  its  quickening 
power.  Rain  is  the  symbol  of  Christian  instruction,  the 
tillers  of  the  ground  are  the  ministers  of  the  word.  The 
complete  appropriation  of  the  heavenly  gift  demands  in 
turn  becoming  fruit  in  nature  and  grace.  The  normal 
result  of  the  frequent  heavenly  showers  absorbed  by  the 
earth  are  the  herbs  1  meet,  adapted  to,  usable,  for  them 
for  whose  sake  it  is  also  tilled.  The  fruit  is  to  be  at  the 
disposal  of  the  owners,  to  be  enjoyed  by  those  for  whom 
the  soil  is  cultivated.  This  they  have  a  just  right  to 
expect  (Matt,  xxiii.  33  ff.  ;  Mark  xii.  i  ff.).  Man  has 
the  benefit  of  the  earth's  products,  the  Son  of  man  is  the 
heir  of  the  fruits  of  redemption  (xii.  2 ;  iii.  6).  Soil 
which  so  responds  to  the  oft-descending  rain  and  the 
labor  of  man  as  to  yield  golden  returns,  receiveth  blessing 
from  God  both  at  present  and  in  future.  As  it  fulfils 
the  divine  purpose  in  granting  rain,  it  realizes  more  and 
more  a  blessing.  Grace  grows  as  it  is  exercised,  and 
1  /?07dv;?= verdure,  simply  growth  of  the  soil ;  lit.  plant  for  food. 


328  EPISTLE  TO  THE  HEBREWS.  [vi.  i-8 

nature  may  be  either  blessed  or  cursed  (Gen.  i.  ii,  13; 
iii.  17,  18),  endowed  with  increasing  fruitfulness,  or 
smitten  with  absolute  sterility.^  Blessed  is  the  land  whose 
yield  corresponds  to  the  aim  of  Ilim  who  owns  it  and  has 
it  tilled,  but  if,  breaking  the  law  of  fruitfulness  and 
thwarting  the  aim  of  its  irrigation  and  cultivation,  it 
beareth  thorns  and  thistles,  it  is  rejected ,2  no  longer 
reckoned  as  capable  of  fruit.  It  produces  the  very 
opposite  of  what  it  was  designed,  wretched,  noxious,  vile 
returns,  in  mockery  of  those  whose  bounty  and  pains 
had  been  expended  upon  it.  So  the  result  of  heaven's 
merciful  relief  to  sinners  is  the  very  reverse  of  that  in- 
tended. Instead  of  glorifying  the  Son  of  God  the  very 
subjects  of  redemption  re-crucify  Him  and  subject 
Him  to  hate  and  derision.  The  chief  stress  is  on  8, 
to  which  7  is  preparatory.  That  aspect  is  introduced 
in  order  to  bring  out  by  contrast  the  deplorable 
results  from  the  same  highly-favored  conditions.  The 
readers  are  warned  that,  notwithstanding  their  extraor- 
dinary privileges,  they  may  yet  be  castaways.  The 
definitive  blessing  is  assured  only  to  those  who  bear  con- 
tinual fruit  to  the  end  (11,  12).  Apostates  reject  Christ, 
in  turn  they  are  rejected.  Nigh  unto  a  curse,  the  sec- 
ond stage  of  rejection.  It  is  doomed.  The  curse  will 
speedily  fall  upon  the  barren  ground  as  it  did  on  the 
barren  fig-tree  (Matt.  xxii.  18-21).  It  is  advancing  to- 
ward, close  to  it,  showing  already  signs  of  it.  "  Nigh  " 
may  imply  an  alleviating  shade  (cf.  viii.  13).  The  readers 
may  yet  make  a  narrow  escape  from  it,  be  plucked 
as  brands  from  the  burning.  Whose  end  .  .  .  third 
stage  of  rejection.     "  Whose  "  may  refer  to  "  the  land," 

1  Tviovaa,  aor.,  a  past  occurrence.     The  diverse  results  which  follow  are 
pres.  :  TiKTovaa^=£K(pepovaa. 

2  a66Ki/iog,  tried  and  found  wanting,  turned  out  worthless,  cast  away. 


VI.  9-12.]  CHAPTER  VI.  329 

the  main  antecedent,  the  whole  land  itself  becomes  a 
fire-swept  desert ;  or,  to  "  curse  "  :  burning  is  the  destiny 
of  what  has  incurred  God's  curse.  Its  execution  consists 
in  flaming  fire  taking  vengeance  on  them  that  obey  not 
the  Gospel  (2  Thess.  i.  8).  Purification  by  fire  is  foreign 
to  the  context.  Such  land  is  given  up  to  utter  desola- 
tion like  a  region  buried  by  volcanic  eruptions,  like 
Sodom  and  Gomorrah  (x.  26  f. ;  Deut.  xxix.  23  ;  John 
XV.  6).  It  is  the  divine  decree  that  what  has  become  un- 
productive is  destroyed,  what  was  "  rejected  "  as  useless 
and  hopeless  was  exposed  to  the  flames  of  Gehenna. 
While  the  Church  in  living  fellowship  with  Christ  enjoys 
more  and  more  the  blessing  of  God,  those  who  return  to 
the  barren  wastes  of  Judaism  will  share  in  its  total  de- 
struction by  fire.  The  catastrophe  of  the  city  and  of 
the  old  covenant  will  be  theirs.  Those  who  crucified  the 
Lord  and  imprecated  "  His  blood  "  upon  themselves  and 
their  children,  will  soon  experience  the  fiery  vengeance 
of  God,  and  those  who  "crucify  Him  afresh  "  by  relaps- 
ing into  Judaism  will  be  given  up  to  this  awful  doom. 
After  alarming  the  readers  by  a  picture  of  the  dreadful 
end  of  the  threatened  apostasy,  the  author  suddenly 
changes  his  tone,  so  as  "  to  prevent  the  despairing  im- 
pressions which  his  communications  are  fitted  to  pro- 
duce." They  stand,  indeed,  on  the  brink  of  an  abyss, 
but  they  have  not  taken  the  final  plunge.  They  are  in 
imminent  peril,  but  they  have  not,  he  is  persuaded,  pro- 
ceeded to  the  length  of  apostasy  which  would  make  their 
condition  hopeless. 

9-12.  Eut,  beloved,  we  are  persuaded  better  things  of  you,  and  things 
that  accompany  salvation,  though  we  thus  speak  :  for  God  is  not  un- 
righteous to  forget  your  work  and  the  love  which  ye  shewed  toward  his 
name,  in  that  ye  ministered  unto  the  saints,  and  still  do  minister.  And  we 
desire  that  each  one  of  you  may  shew  the  same  diligence  unto  the  fulness 


33° 


EPISTLE   TO   THE  HEBREUS.  [vi.  9-12. 


of  hope  even  to  the  end :  that  ye  be  not  sluggish,  but  imitators  of  them 
Vv-ho  through  faith  and  patience  inherit  the  promises. 

The  very  climax  of  reproof  and  warning  is  interrupted 
by  tender  words  of  hope  and  encouragement.  But,  be= 
loved.  DOU.:  "My  dearly  beloved,"  a  title  of  tender 
affection,  a  touching  appeal  to  their  hearts.  It  occurs 
significantly  only  here  in  the  Epistle.  These  stern,  awful 
warnings  were  prompted  by  a  brother's  love.  Although 
using  such  terms,  v^e  are  persuaded  ^  (Rom.  xv.  14 ;  Heb. 
xiii.  18).  This  implies  that  "  the  writer  had  felt  misgivings, 
but  had  overcome  them."  From  his  own  observation  of 
their  continuous  Christian  service  to  their  brethren  (10),  he 
is  convinced  of  better  things,  concerning  them,  lit.  "  the 
better  things,"  versus  "  the  land  which  beareth  thorns  and 
thistles,"  or,  the  consuming  fires  of  God's  curse.  Of  you, 
regarding  you,  in  contrast  with  the  apostates  described 
(4-8).  And  things  that  accompany  salvation,2  explana- 
tory of  "  better  things,"  such  as  stand  in  immediate  con- 
nection with  salvation,  proceed  from  it,  belong  essentially 
to  it,  ex.  gr.,  the  love  evinced  to  God's  name  in  their  acts  of 
charity  toward  His  people  (10).  The  rendering  "  near  or 
nearer  to  salvation  "  contrasts  with  "  nigh  unto  a  curse." 
Their  destiny  differs  from  that  of  apostates,  not  fiery  de- 
struction awaits  them,  but  salvation.  For  God  is  not  un= 
righteous  .  .  .  the  ground  for  this  more  favorable  judg- 
ment. He  derives  a  comforting  conviction  from  his  per- 
fect trust  in  God,  whose  righteousness  will  keep  from 
falling,  those  whose  active  and  ceaseless  exercise  of  Chris- 
tian love  toward  needy  brethren  is  the  fruit  of  illumi- 
nating and  quickening  grace.  Here  is  a  sure  sign  that 
God  has  not  "  rejected  "  them. 

Forget  =  overlook,  disregard,  a  term  of  human  experi- 

1  "  We  "  pi.  of  authorship,  ii.   5. 

2  hp^SnEva  (juTTjpiag.     ex^tvynth  Gen.  =  what  is  connected  with  a  subject. 


VI.  9-12.]  CHAPTER  VI.  331 

cnce  applied  to  God  (xiii.  16).  For  God  to  be  unmind- 
ful of  their  .self-sacrificing  devotion  to  Him  would  be  un- 
just. Yourwork.i  And  the  love  which  .  .  .  particularizes 
the  general  thought,  and  explains  "  the  work."  Their 
Christian  loyalty  manifested  itself  in  deeds  of  kindness 
(Rom.  xiii.  10)  toward  his  name,  the  ultimate  object  of 
their  love.  God's  name  was  its  inspiring  motive  and  de- 
termined its  true  value.  Bestowed  upon  destitute  saints, 
their  love  was  directed  toward  God  Himself,  toward  "  His 
name,"==  that  which  makes  Him  known,  which  expresses 
His  relation  to  man.  God  is  made  known  in  Christ,  His 
word  or  essential  expression,  the  self-presentation  of  God 
in  personal  presence  (i.  3  ;  Matt.  xxv.  31  ff.;  cf.  Mark  ix. 
41).  Love  finds  the  true  objects  of  its  ministry  in  God's 
children,  who  bear  and  confess  the  name  of  Christ.  The 
proof  that  we  keep  the  first  commandment  is  our  observ- 
ance of  the  second.  The  two  are  in  effect  but  one  (i 
John  iii.  17,  23  ;  iv.  20,  21).  In  that  ye  ministered  .  .  . 
The  aorist  points  to  some  well-known  occasion.  And 
still  do,2  precisely  stating  the  form  of  their  charity. 
The  saints,  a  designation  of  Christians  in  general,  holy 
ones,  separated  to  God,  God's  own.  Hence  ministering 
to  them  was  an  evidence  of  love  to  God  (iii.  i  ;  xiii.  24 ; 
cf.  X.  32-34).  There  is  no  conflict  here  with  the  doctrine 
of  salvation  by  grace  and  not  by  works.  The  sympathiz- 
ing charity  exercised  for  His  name's  sake,  which  a  just  God 
cannot  fail  to  recognize,  is  not  a  ground  of  salvation,  but 
an  incontestible  evidence  of  its  reality,  a  sign  of  the  inner 
working  of  grace  and  an  assurance  of  its  reward,  namely, 
the  blessing  (7),  which  is  more  grace,  the  power  of  render- 
ing more  service.     Such  conduct  has  a  subjective  bearing 

^  Sing.,  TO  ipyov  :  moral  conduct  as  a  whole  ;  pi.,  ra  ?pyn  :  individual  actions. 
■-  (SiaKopFiv  is  used  especially  of  the  extension  of  relief  to  the  poorer  mem- 
bers of  the  Church. 


332  EPISTLE  TO  THE  HEBREWS.  [vi.  9-12. 

on  our  salvation  (Luke  viii.  18;  xix.  26).  A  proper  use 
of  grace  bestowed  insures  its  permanence  and  its  increase, 
and  thus  ministries  of  love  inspired  by  faith  safeguard 
Christians  against  apostasy  from  the  faith.  This  com- 
ports with  God's  justice,  which,  in  the  last  instance,  as 
well  as  His  mercy,  is  a  guarantee  of  salvation  (xi.  6).  Since 
then,  on  the  one  hand,  apostasy  is  consummated  through 
the  wrath  of  God  (iii.  10  f. ;  iv.  10  f.),  the  final  relapse 
being  also  the  final  rejection  by  God,  and  since,  on  the 
other,  the  readers  show  this  unwearying  devotion  to 
His  name,  the*  writer  rests  assured  that  the  justice  of 
God  is  pledged  to  their  final  perseverance.  Still,  with 
His  conviction  of  their  security''  in  God,  is  joined 
his  anxious  desire  that  they  may  have  a  correspond- 
ing fullness  and  certainty  of  the  Christian's  hope, 
which  is  realized  through  faith  and  long-suffering. 
Optimistic  as  is  his  view  of  them  God-ward,  their  present 
condition  is  by  no  means  satisfactory. 

We  desire=:a  strong  personal,  even  passionate  desire, 
intense  longing.  Each  one  of  you.  His  confidence 
of  "  better  things  "  relates  to  them  as  a  body,  but  he 
is  deeply  concerned  to  have  every  one  meet  the  re- 
quirements of  the  situation.  The  individual  must  not 
be  overlooked  in  the  Church,  neither  the  Church  in 
the  individual.  Shew  the  same  diligence.  Their  com- 
mendable activity  in  practical  charity  is  to  repeat  itself 
in  other  directions  :  ex.  gr.,  unto  the  fulness  of  hope. 
The  certitude  of  their  "  hope,"  doubtless,  the  objective 
hope  of  believers,  needs  a  fresh  impetus.  The  promises 
place  it  beyond  a  doubt,  but  it  is  imperilled  to  the  read- 
ers, because  they  do  not  exercise  complete  reliance  on 
the  salvation  and  promises  of  Christ.  Their  unbelief  is 
of  the  head,  not  of  the  heart.  What  they  need  is  "  an 
assured  conviction  of  the  truth  of  the  specifically  Chris- 


VI.  9-12]  CHAPTER  VI.  333 

tian  hope  "  (xi.  i),  =  "  imitators  of  them  who  through 
faith  and  patience  inherit  the  promises."  Hence  unto= 
with  a  view  to  securing  "  the  fuhiess,"  ^  full  measure  of 
hope.  And  that  to  the  end,  emphatic.  Such  certainty 
and  such  constancy  should  characterize  the  persuasion 
of  their  hope  (xi.  i),  that  they  would  know  no  wavering 
to  the  end,  when  hope  shall  change  to  fruition.  12 
shows  the  end  aimed  at  by  the  "  diligence  "  he  so  much 
desires:  that  they  become  not  sluggish,^  versus  "shew 
the  same  diligence."  Not  lax  or  languid  in  reaching 
certitude  of  hope,  but  vigorously  imitating  those  whose 
long-suffering  faith  enters  into  possession  of  the  prom- 
ises (vii.  6;  viii.  6;  xi.  13-17,33).  Westc.  :  "These 
many  promises  are  gathered  up  in  the  one  promise  of 
that  salvation  which  Christ  wrought  and  which  awaits  its 
complete  accomplishment  (17  ;  ix.  15  ;  x.  36;  xi.  39). 
Inherit  =  to  get  actual  possession  of  the  blessings  held 
out  by  the  promises  (15  ;^  xi.  19)  =  "to  the  end  "  (u). 
The  pres.  =  a  general  characteristic  of  those  to  be  imi- 
tated (xi.  33).  Men  come  to  a  direct  realization  of 
promises  through  faith  and  patience.  The  former 
grasps  the  invisible  as  visible,  the  future  as  present ;  the 
latter  courageously  and  patiently  awaits  the  slow-coming 
future  ;  the  former  implies  the  essential  principle  through 
which  the  promised  blessing  is  secured,  the  latter  the, 
circumstances  under  which  faith  persists  (Jas.  1.  3  ;  2 
Thess.  ii.  4 ;  Rev.  xiii.  10).  The  two  ideas  blend  into 
one  :  a  patient,  all-enduring  faith,  holding  out  against 
every  test,  free  from  wavering,  doubt  and  fear.  Given 
such  a  faith,  and  men  realize  the  promises   even   now  (x. 

1  wh/poipofna  =  TTupp^ala  Kal  Kabx!//ia,  iii.  6;  cf.  14  and  xi.  i.      In  x.  22  we 
have  Tr?i.f)u(fi.  Triarecjg,  in  Col.  ii.  2,  K/j/pnib.  avvtoFug. 

2  fifj  v(J)f)ot  yeveaOe  is  no  contradiction  of  v.  11.     In  learning  they  had  be- 
come lethargic,  lost  their  eagerness.    Here  the  subject  is  laxity  of  confidence. 

*  iTveTixsv  t.  tKayy. 


334  EPISTLE  TO  THE  HEBREWS.  [vi.  13-20. 

36).  Hope  anticipates  fruition.  Tims  the  power  of  faith 
is  commended  as  the  assured  confidence  of  what  is  hoped 
for. 

13-20.  For  when  God  made  promise  to  Abraham,  since  he  could  swear 
by  none  greater,  he  sware  by  himself,  saying,  Surely  blessing  I  will  bless 
thee,  and  multiplying  I  will  multiply  thee.  And  thus,  having  patiently 
endured,  he  obtained  the  promise.  For  men  swear  by  the  greater:  and  in 
every  dispute  of  theirs  the  oath  is  final  for  confirmation.  Wherein  CJod, 
being  minded  to  shew  more  abundantly  unto  the  heirs  of  the  promise  the 
immutability  of  his  counsel,  interposed  with  an  oath  :  that  by  two  immut- 
able things,  in  which  it  is  impossible  for  God  to  lie,  we  may  have  a  strong 
encouragement,  who  have  fled  for  refuge  to  lay  hold  of  the  hope  set  before 
us ;  which  we  have  as  an  anchor  of  the  soul,  a  Jiope  both  sure  and  stedfast 
and  entering  into  that  which  is  within  the  veil ;  whither  as  a  forerunner 
Jesus  entered  for  us,  having  become  a  high  priest  for  ever  after  the  order  of 
Melchizedek. 

With  a  clever  stroke  Abraham,  their  ilkistrious  father, 
the  original  recipient  of  Messianic  promises,  is  cited  as 
an  example  of  securing  promises  through  persevering 
faith,  and  along  with  this  is  brought  out  the  significance 
of  God's  oath  as  the  strongest  possible  ground  for  a 
patient  and  steadfast  faith.  "  This  oath  was  the  founda- 
tion of  the  hope  of  Israel  (Ps.  cv.  6  ff.  ;  Luke  i.  73), 
and  the  support  of  all  positive  religious  faith."  It  guar- 
anteed the  fulfilment  of  the  promise,  and  inspired 
and  sustained  in  Abraham  that  patient  waiting^  which 
obtained  what  was  promised.  Blessing  I  will  bless 
.  .  .  the  intensive  form  of  oaths.  Gen.  xxii.  17 
reads  "  thy  seed."  The  citation  is  abridged.  To  mul- 
tiply thee  =  multiply  thy  seed.  The  promise  quoted  re- 
lates specifically  to  worldly  prosperity  and  a  large  poster- 
ity, but  the  Messianic  hope  was  given  in  connection  with 
it.  The  former  was  fulfilled  to  Abraham,  the  latter  was 
not  (xi.  13-16,  39  f.),  but  the  patriarch  had  come  to  full 
assurance  of  hope  (John  viii.  56).  A  beginning  of  the 
1  ^aKpoBvy^Tjoa^  =  6ia  /laKpodvu'ia^,  12. 


VI.  13-20.]  CHAPTER   VI.  335 

fulfilment  was  made  in  the  birth  of  Isaac  and  of  his  two 
sons,  but  the  great  part  remained  to  be  fulfilled.  And 
thus,  in  accordance  with  the  oath-sealed  promise,  which 
gave  him  an  assured  hope  "  to  the  end,"  he  obtained 
the  promise,  what  the  promise  contained. 

For  men  swear  ...  A  practice  prevailing  among 
men  illustrates  the  divine  oath.  Men  in  their  statements 
appeal  to  the  Greater,  they  make  oath  for  confirmation 
just  as  God  did,  and  this  appeal  to  the  Highest  in 
corroboration  of  their  testimony  is  in  every  dispute 
final  for  confirmation,  an  end  of  all  controversy.  The 
oath  is  final.  Unless  known  to  be  perjury  it  is  deci- 
sive of  the  issue,  it  settles  and  silences  all  contradic- 
tion.^ This  was  God's  purpose  in  condescending  to 
make  oath.  In  order  to  doubly  assure  our  hope  that  we 
may  have  a  strong  encouragement.  He  gave  this  addi- 
tional and  most  solemn  pledge  of  the  immutability  of 
his  counsel  (17,  18). 

Wherein  (ii.  18),  belongs  to  the  whole  sentence,  = 
in  virtue  of  which  fact,  the  value  and  efificacy  of  an  oath 
being  well  understood  in  important  human  transactions, 
God  being  minded  2  to  show  more  abundantly  (than 
was  otherwise  possible)  (Eph.  iii,  20;  John  x.  10),  the 
absolute  certainty  of  what  was  promised,  added  to  it  the 
indubitable  pledge  of  His  good  faith.  To  forestall  all 
doubts,  He  bound  Himself  by  an  oath,  "  pledged  the 
eternity  of  His  being  for  the  inviolability  of  His  prom- 
ise." Such  is  the  foundation  of  the  believer's  hope,  and 
what  encouragement  it  offers  for  enduring  and  persistent 
faith  !  Condescending  to  act  after  the  manner  of  men, 
God   calls  His  divine  majesty  to    bear  witness  for  the 

1  avTc?ioyla(;,  vii.  7  ;  xii.  3. 

2  "  pnv?.F(7f)ni.  regards  a  purpose  with  respect  to  something  else,  dfkeiv,  the 
feeling  in  respect  of  the  person  himself." 


336  EPISTLE  TO  THE  HEBREWS.  [vi.  13-20. 

sake  of  the  heirs  of  the  promise  =  those  for  whom  its  bless- 
ings were  designed,  all  who  succeed  to  the  promises  (12), 
not  Abraham,  nor  Christian  believers  exclusively.  All 
believers  under  the  O.  T.  and  N.  T.  form  one  company. 
Pre-eminently  the  Hebrews  are  meant,  to  whom  he  was 
writing  (Rom.  ix.  4  ;  Eph.  ii.  12).  How  reassuring  this 
language:  "that  we  may  have  strong  encouragement." 
The  subject  in  mind  is  not  "  the  promise,"  but  its  con- 
tent, the  hope  set  before  us,  the  object  of  our  hope,  and 
having  taken  refuge  in  it,  God's  oath  gives  us  the  most 
powerful  incentive  to  hold  fast  to  it.  The  oath  and 
promise  to  Abraham  have  a  parallel  in  the  sworn  utter- 
ance respecting  Christ's  appointment  as  eternal  High 
Priest,  after  the  model  of  Melchizedek  (Ps.  ex.  4),  the 
very  theme  the  author  was  about  to  discuss  (v.  10),  when 
he  was  interrupted  by  remembering  the  intellectual  in- 
ertia of  his  readers.  Now  the  reference  to  Abraham  and 
the  efficacy  of  a  divine  oath  serve  as  the  bridge  by  which 
to  return  to  that  discussion.  The  promise  which  su- 
premely concerns  us,  like  the  promise  to  Abraham,  was 
also  certified  by  means  of  an  oath  (vii.  20,  28).  In  the 
matter  of  their  salvation  God  also  bound  Himself  by  an 
oath  to  fulfil  what  was  promised.  Immutability  of  his 
counsel,  stronger  than  immutable  counsel  (Rom.  ii.  4 ; 
viii.  3  ;  I  Cor.  i.  25  ;  2  Cor.  iv.  17  ;  Phil.  iii.  8).  "Counsel," 
his  purpose  with  reference  to  Christ.  Interposed,  came 
in  between  as  a  surety.  The  oath  appeals  to  a  middle 
or  third  party,  an  acceptable  and  final  authority.  God 
in  making  oath  must,  therefore,  call  in  Himself  as  surety. 
The  best  rendering  of  18  is,  By  two  immutable 
things,  in  which  it  is  impossible  that  God  lied  (Tit.  i.  2), 
we  who  have  fled  for  refuge  might  have  strong  encour= 
agement  to  hold  fast  the  hope  lying  before  us.  The 
gracious  object   of  the  oath  is   tantamount  to   "  being 


VI.  I3-20.]  CHAPTER   VI.  337 

minded  to  show  more  abundantly,"  etc.,  (17), — objectively, 
subjectively.  Two  immutable  things.  God's  word 
alone  expresses  the  immutability  of  His  will.  It  is  un- 
alterable (John  X.  35),  so  is  His  oath.  Each  is  an  invio- 
lable bond,  the  two  together  make  it  impossible  for  it  to 
be  broken  (Matt.  xxiv.  35).  How  this  shames  their 
vacillating  faith,  when  "  the  hope  set  before  us"  rests  on 
a  foundation  rendered  twice  impregnable.  That  God's 
promise  should  fail  is  as  inconceivable  as  that  His  oath 
is  false.^  "  We  who  fled  for  refuge,"  is  not  to  be  connected 
with  "  to  lay  hold  of,"  which  is  the  object  of  "  encourage- 
ment." It=those  who,  at  the  decisive  moment,  abandon- 
ing every  other  resource,  sought  and  found  shelter,  flee- 
ing from  the  wrath  to  come,  took  refuge  in  the  hope  set 
before  them.  Those  who  took  refuge  is  the  character- 
istic of  believers.  As  in  9-12,  it  is  confidently  assumed 
that  they  have  not,  in  their  distress,  abandoned  "  the 
hope,"  but  having  laid  hold  of  it  as  a  refuge,  they  are 
reminded  of  the  oath  of  God,  in  order  that  they  may 
cling  to  it  more  firmly  (John  x.  28  f.).  This  is,  in- 
deed, strong,  mighty,  encouragement  (v.  ']')?  Since 
"  the  hope  "  =  "  anchor  "  (19),  "  lay  hold  of  "  should  be 
"  hold  fast."  Men  do  not  seize  an  anchor,  they  cling  to 
it.  Though  beset  with  difficulties  and  perils,  they  are  to 
cling  to  "  the  hope,"  and  while  doing  so,  they  are  safe 
within  the  refuge  (iv.  14;  Rev.  iii.  ii).  Hence,  they  are 
charged  to  hold  on  to  "  the  one  spring  of  safety,  even 
the  hope  based  on  the  efficacy  of  Christ's  work,  and 
specially  of  His  priestly  intercession."  So  Westc,  who 
makes  the  hope  both  objective  and  subjective  (Rom.  viii. 
24).  The  objective  hope,  the  glorious  promised  future, 
correlates  the  subjective  hope. 

1  hivvarov,  4  ;  x.  4  ;  xi.  6. 

2  -KapciKJ.TiaiQ,  calling  to,  "  encouragement,"  xii.  5  ;  xiii.  22. 
22 


338  EPISTLE  TO  THE  HEBREWS.  [vi.  13-20. 

Which  we  have  (not :  as)  an  anchor  ...  So  fixed  and 
certain  is  tlie  Christian's  hope,  a  soul-anchor  which,  even 
in  imminent  danger  of  shipwreck  (i  Tim.  i.  19),  brings 
peace  and  security  to  his  tempest-driven  soul.  Hope 
is  not  only  a  shelter  for  fugitives  (18),  but  a  "strong 
holdfast  for  a  tossed  and  troubled  spirit."  This  strik- 
ing, noble  image,  familiar  in  the  classics,  and  occur- 
ring with  epitaphs  on  Christian  tombs,  is  used  only  here 
in  the  Scriptures,  the  Hebrews  not  being  a  seafaring 
people.  The  objective  hope  is  meant,  the  anchor  is  out- 
side of  the  vessel,  holding  the  vessel,  which  in  turn,  by 
means  of  a  cable,  clings  firmly  to  its  hidden  support. 
Each  of  the  three  co-ordinate  predicates  describes  some 
property  of  the  anchor  :  sure,  unaffected  by  any  peril ; 
stedfast,  firm,  having  immovable  stability ;  ^  entering 
within  the  veil,  the  inner  curtain  (ix.  3),  hiding  from 
view  the  Most  Holy  Place,  in  which  was  offered  the 
atoning  sacrifice,  the  symbol  of  Heaven,  whither  (vii.  10) 
Christ,  their  eternal  High  Priest,  has  been  exalted  to 
God's  right  hand,  in  accordance  with  the  oath.  As  the 
iron  anchor  held  by  a  chain  is  cast  within  the  deep,  dark, 
invisible  recesses  of  the  sea,  so  the  hope-anchor  of  the 
Christian  is  thrown  into  the  unknown,  unfathomable 
depths  of  Heaven  and  fastened  to  the  eternal  throne. 
We  know  ourselves  safe  as  long  as  we  hold  fast  to  the 
cable.  To  have  Christ,  according  to  the  oath-sealed 
promise,  standing  as  their  High  Priest  in  the  very  pres- 
ence of  God,  should  have  clenched  their  faith  beyond 
any  possible  disturbance.  Whither  as  (a)  forerunner 
in  our  behalf  has  entered  Jesus.  Within  the  veil,  in 
God's  presence,  accessible  only  to  the  High  Priest,  He  is 
already  enthroned,  and  that  "  in  our  behalf,"  ^  the  supreme 
pledge  of  their  security.  That  He  should  be  at  the  right 
1  l^tjSalav  recalls  iig  jSejSaiuian',  16.  '■^virep. 


VI.  I3-20.]  CHAPTER  VI.  339 

hand  of  God,  a  priest  forever,  like  Melchizedek,  this  ful- 
fils the  oath-sealed  promise.  They  are  firmly  anchored. 
As  forerunner,  the  first  of  a  long  procession.  His  true 
followers  will  follow  Him  (John  xiv.  2,  3).  "  The  hope  " 
is  sure  of  the  most  glorious  realization.  In  our  be- 
half He  entered  within  the  veil  to  obtain  redemption 
for  us  (ix.  12),  to  be  our  representative  (ix.  24),  to  prepare 
an  entrance  and  a  place  for  us  (x.  19,  20).  Jesus,  em- 
phatic (ii.  9  ;  cf.  V.  5  ;  vi.  i).  His  sacerdotal  office  is 
definitely  connected  with  His  incarnation.  Having  be= 
come,  not,  made  High  Priest  by  His  entrance,  but  He 
entered  as  one  who  had  become  such.  His  entrance  itself 
is  a  priestly  function,  following  the  supreme  sacrificial  act, 
the  shedding  of  His  blood,  wherewith  He  offered  Himself 
once  for  all  (vii.  2']'),  then  entering  presented  Himself  be- 
fore the  Heavenly  mercy-seat.  His  priesthood  con- 
tinues in  glory.  High  Priest  forever.  After  the  order  of 
rielchizedek  explains  "  forever."  His  priesthood  tran- 
scends the  Aaronic  type.  He  combines  like  Melchizedek 
the  royal  supremacy  with  the  priestly  dignity,  and  that 
through  eternity.  The  author  proceeds  to  develop  the 
parallel  between  Christ  and  Melchizedek,  and  the  com- 
forting results  for  faith  therein  contained.  Twice  before 
he  stood  on  the  threshold  of  the  discussion  (ii.  17;  iv. 
14).  Now,  after  these  warnings,  and  the  inspiration 
offered  by  their  exemplar  Abraham,  he  can  no  longer 
delay  the  precious  theme,  the  surpassing  glory  of  Christ's 
priesthood,  "  the  innermost  shrine  of  Christian  truth." 
This  he  develops  by  unfolding  the  notable  prophetic 
word  (Ps.  ex.  4),  with  its  two-fold  thought,  modelled  after 
Melchizedek,  and  ever-continuing. 


CHAPTER  VII. 

1-3.  For  this  Melchizedek,  king  of  Salem,  priest  of  God  Most  High,  who 
met  Abraham  returning  from  the  slaughter  of  the  kings,  and  blessed  him, 
to  whom  also  Abraham  divided  a  tenth  part  of  all  (being  first,  by  interpreta- 
tion, King  of  righteousness,  and  then  also  King  of  Salem,  which  is,  King 
of  peace ;  without  father,  without  mother,  without  genealogy,  having 
neither  beginning  of  days  nor  end  of  life,  but  made  like  unto  the  Son  of 
God),  abideth  a  priest  continually. 

Christ  is  presented  to  them  as  a  High  Priest,  and  with 
the  specific  Scripture  warrant  for  this  representation,  His 
priesthood  is  portrayed  as  shadowed  forth  by  Melchize- 
dek and  as  transcending  that  of  Aaron.  "  The  main 
object  of  this  chapter  is  to  show  that  there  were  in  the 
O.  T.  from  the  first  indications  of  a  higher  order  of  divine 
service  than  that  estabHshed  by  the  Mosaic  law,  and  that 
these  found  a  perfect  realization  in  Christ,  a  Son,  per- 
fected forevermore  "  (Westc).  Everything,  both  the 
positive  utterances  concerning  Melchizedek,  and  the  nega- 
tive inferences  from  the  silence  of  Scripture,  is  com- 
pressed in  a  single  compact  sentence,  the  main  thought 
of  which  is  that  he  "  abideth  a  priest  continually."  For 
connects  with  the  last  clause  of  vi.  20.  The  im- 
port of  that  phrase  fs  now  developed.  First  to  2* 
is  given  the  historical  record  of  Melchizedek  (Gen. 
xiv.  18,  ff.),  every  predicate  being  in  apposition  to  the 
subject;  then  follows,  2^,  the  Christological  significance 
of  his  titles,  and  finally,  3,  the  typical  portraiture  is  com- 
pleted by  deductions  from  the  silence  of  the  narrative. 
As  showing  the  extraordinary  rank  of  Melchizedek, 
340 


VII.  1-3.]  CHAPTER  VII.  341 

he  is  designated  King  of  Salem,  perhaps  the  locality  in 
Samaria  mentioned  John  iii.  23,  or  Jerusalem  (Ps.  Ixxvi. 
2  ;  cf.  Adoni-Zedek,  Josh.  x.  i).  The  name  has  more 
significance  than  the  locality.  It  is  with  the  typical 
character  of  the  mysterious  personage  that  we  are  con- 
cerned, rather  than  with  historic  data.  Priest  of  God. 
This  is  the  great  thought  on  which  attention  is  to  be 
fixed.  The  Most  High  implies  not  a  relation  to  inferior 
deities  but  absolute  elevation  above  the  creature  (Num. 
xxiv.  16;  Deut.  xxxii.  8  ;  Luke  i.  32,  35,  etc.).  To  Abra- 
ham "  the  Most  High  "=  the  Lord  (Jehovah).  Who  met 
Abraham  returning  ...  at  the  summit  of  his  greatness. 
Under  those  extraordinary  circumstances  the  mysterious 
Priest-King  emerges  from  his  seclusion  in  order  to  fore- 
shadow to  the  founder  of  the  Messianic  race,  Him  who 
was  to  come,  leading  Abraham  to  receive  a  blessing  from 
him,  i.  e.  "  in  his  highest  exaltation  to  acknowledge  in 
Melchizedek  one  higher  than  himself."  By  expressing 
"  in  words  of  priestly  benediction  the  thanksgiving  for 
Abraham's  victory,"  Melchizedek  assumed  the  superior 
position,  and  Abraham,  though  himself  destined  to  be 
the  channel  of  blessing  to  all  nations,  accepts  the  bene- 
diction of  this  mystic  priest  and  in  turn  also  freely  pays 
to  him  as  God's  representative  the  tithe  of  all  the  spoils 
of  his  victory.  The  divine  authority  and  the  dignity  of 
Melchizedek's  peculiar  priesthood  being  thus  established, 
the  writer,  by  interpreting  the  narrative  alike  in  its  state- 
ments and  its  implications,  brings  forward  the  data 
which  point  typically  to  Christ  :  By  interpretation, 
king  of  righteousness,  =  the  meaning  of  His  Hebrew 
name.  "  Salem  "=  peace.  Righteousness  and  peace  are 
given  throughout  the  O.  T.  as  characteristics  of  Mes- 
siah's reign  (Ps.  xlv.  4  ff. ;  Ixxxix.  14;  Is.  ix.  6,  7  ;  Jer. 
xxxiii.    15  f.;   Mic.  v.  5;  Rom.  v.    i;  xiv.   17;  Eph,  ii. 


342  EPISTLE  TO  THE  HEBREWS.  [vii.  1-3. 

14,  15,  17).  He  is  first  King  of  Righteousness,  then 
King  of  Peace  (Ps.  Ixxii.  3;  Ixxxv.  10;  Jas.  iii.  18).  By 
the  first  He  becomes  the  second  (Zech.  ix.  9).  Being 
justified  we  have  peace.  The  importance  attached  in 
the  Scripture  to  names  is  to  be  borne  in  mind.  In  these 
two  names  the  God  of  history  set  "  two  stars  of  hope  " 
pointing  to  Christ.  Melchizedek's  priesthood  is  unique. 
Isolated  from  all  priestly  descent,  he  appears  suddenly 
on  the  stage,  with  no  trace  of  his  father  or  mother  or 
genealogy,  matters  of  greatest  importance  in  the  Levit- 
ical  service  (Num.  xvi.  17  ;  Ezra  ii.  61  f.).  Philo  speaks  of 
Melchizedek's  priesthood  as  "  self-acquired,  self-taught." 
Without  father,  not  to  be  taken  literally,  as  if  Melchiz- 
edek  had  been  miraculously  born,  and  as  miraculously 
withdrawn,  whereas  "  he  abideth  a  priest."  The  silence 
of  the  Scriptures  has  also  a  meaning,  and  these  terms  rep- 
resent striking  characteristics  of  Christ.  Sarah  is  called 
"  motherless  "  by  Philo,  and  proselytes  from  the  Gentiles 
were  said  to  have  no  father,  i.  e.  none  with  a  genealogy 
in  Jewish  law.  The  classics  have  a  similar  usage.  With- 
out genealogy,  makes  all  clear.  This  exhibits  Melchize- 
dek's priesthood  as  purely  personal,  to  be  traced  back  to 
no  natural  descent  or  pedigree  proving  his  right  to  the 
priesthood  (6  ;  Neh.  vii.  64).  Having  neither  beginning 
.  .  .  HOLTZ.  renders:  This  Melchizedek  .  .  .  whose 
names  signify  king  of  righteousness  and  king  of  peace, 
being  without  father  ...  as  one  unaffected  by  time  but 
corresponding  to  the  Son  of  God,  abideth  a  priest  con- 
tinually, flade  like  unto  .  .  .  thus  becomes  the  key  to 
the  whole  sentence.  Freed  from  all  the  limitations  attach- 
ing to  the  Aaronic  priesthood,  and  from  those  set  to  all 
human  existence,  neither  birth  nor  death  being  taken 
into  account,  nor  the  requirements  indispensable  to  the 
Levitical  priesthood,  Melchizedek  was  capable  of  repre- 


VII.  4-10.]  CHAPTER  VII.  343 

seating  typically  the  unique  priesthood  of  the  Son  of 
God,  who  transcends  all  creatural  conditions.  And  as  his 
priesthood  thus  stands  alone,  without  predecessor  or  suc- 
cessor, he  yields  it  up  to  no  one,  he  abideth  a  priest  con- 
tinually. The  Hebrews  must  have  staggered  at  Christ's 
priesthood  being  disconnected  from  the  Levitical,  but 
the  Psalms  declared  the  Messiah  to  be  a  priest  "  after  the 
order  of  Melchizedek,"  and  accordingly  our  author  now 
traces  the  vast  superiority  of  Christ's  priesthood,  the  por- 
traiture of  Melchizedek  with  its  significant  silence  being 
conformed  to  the  Son  of  God  (chap.  i.  ;  iv.  14  ;  vi.  6  ;  x. 
29),  who  is  independent  of  all  conditions,  above  all  time 
and  all  change.  The  subject  is  Melchizedek's  likeness  to 
the  Son  of  God,  not  the  converse,  and  the  comparison  does 
not  concern  Melchizedek  personally,  but  the  representa- 
tion given  of  him.  By  the  Scriptures  he  is  modelled  after 
the  Son  of  God.  The  prophetic  portrait  of  him  pointed 
to  the  divine  original.  It  was  conformed  to  the  arche- 
type, the  historical  account  subordinated  to  the  Christo- 
logical  interest.  History  itself  takes  form  and  shape  in 
accordance  with  the  eternal  counsels  of  redemption. 
"  Continually,"  not  as  strong  as  "  forever  "  (vi.  20),  the 
antitype  transcending  the  type.  Melchizedek's  priest- 
hood was  never  transmitted.  Upon  this  general  descrip- 
tion follows  a  closer  view,  a  detailed  study  of  that  priestly 
action  whicl>  brought  him  within  the  sphere  of  revelation, 
and  which  brings  out  in  clear  relief  his  superior  dignity. 

4-10.  Now  consider  how  great  this  man  was,  unto  whom  Abraham,  the 
patriarch,  gave  a  tenth  out  of  the  chief  spoils.  And  they  indeed  of  the 
sons  of  Levi  that  receive  the  priest's  office  have  commandment  to  take 
tithes  of  the  people  according  to  the  law,  that  is,  of  their  brethren,  though 
these  have  come  out  of  the  loins  of  Abraham  :  but  he  whose  genealogy  is 
not  counted  from  them  hath  taken  tithes  of  Abraham,  and  hath  blessed 
him  that  hath  the  promises.  But  without  any  dispute  the  less  is  blessed  of 
the  better.     And  here  men  that  die  receive  tithes ;  but  there  one,  of  whom 


344  EPISTLE  TO  THE  HEBREWS.  [vii.  4-10. 

it  is  witnessed  that  he  liveth.  And,  so  to  say,  through  Abraham  even 
Levi,  who  receiveth  tithes,  hath  paid  tithes  ;  for  he  was  yet  in  the  loins  of 
his  father,  when  Melchizedek  met  him. 

Consider,  behold,  with  attentive  contemplation,  the 
grandeur  of  this  man,  "this  Melchizedek  "  (i),  to  whom 
Abraham  .  .  .  Each  phrase  strikingly  exhibits  the  great- 
ness of  Melchizedek.  Gave  a  tenth  out  of  the  chief 
spoils,  the  patriarch,  this  title  of  honor,  instead  of  father, 
placed  in  the  Greek  at  the  end  for  effect.  Abraham  was 
the  pinnacle  of  greatness  to  the  Jews,  their  highest  ideal, 
and  yet  he  spontaneously  recognizes  Melchizedek  as 
exalted  above  him.  By  a  voluntary  surrender  to  him  of 
the  tenth  and  the  acceptance  of  his  blessing  he  acknowl- 
edges Melchizedek's  priestly  power,  and  thereby  his  pre- 
eminence over  him.  The  chief  spoils,i  the  most  desirable 
and  valuable  parts,  the  choicest  of  the  spoils  taken  in  his 
splendid  victory.  The  "  patriarch  "  (Acts  ii.  29  ;  vii.  8,  9), 
the  chief  father  of  the  whole  family  of  God  (Rom.  iv.  ii 
f.),  the  great  father  alike  of  all  who  receive  and  who  pay 
tithes,  even  he  bestowed  the  richest  proceeds  of  his 
triumph  on  Melchizedek,  whose  greatness  is  made  obvious 
both  by  what  was  given  him  and  by  the  greatness  of  the 
giver.  From  this  exhibition  of  the  superiority  of  Mel- 
chizedek to  Abrahain,  their  great  father,  the  writer 
unfolds  the  transcendent  dignity  of  his  priesthood  over 
that  of  the  law  in  a  number  of  points.  The  first  special 
point  of  superiority  is  his  exercise  of  priestly  power  over 
Abraham.  vSuch  was  the  authority  of  the  priests  de- 
scended from  Levi,  that  they  were  empowered  to  levy 
tithe  on  their  brethren,  although  descendants  with  them- 
selves of  the  great  Abraham.  The  tithed  themselves 
being  members  of  the   chosen  race,  heightens   the  essen- 

1  uKfjodivta  =  top  of  the  heap,  said  of  the  first  fruits  or  of  the  spoils 
of  war  devoted  as  a  thank-offering  to  deity. 


VII.  4-1  o.]  CHAPTER   VII.  345 

tial  rank  held  by  the  priests  over  other  descendants  of 
Abraham.  They,  by  a  special  provision,  impose  tithe 
upon  those  having  the  same  noble  hneage,  but  here  one, 
per  contra,  who  has  neither  a  Levitical  origin  (3),  nor 
any  legal  priesthood,  executes  priestly  functions  by  virtue 
of  an  absolute  priesthood,  levying  tithe  on  the  forefather 
of  both  tithe-payers  and  tithe-imposers.  His  tithing  of 
Abraham,  who  contained  in  his  person  both  Levi  and  Israel, 
raises  him  above  every  other  priesthood.  His  elevation 
above  Abraham  far  exceeds  the  rank  of  the  Levitical  priests 
above  their  holy  brethren,  since  the  latter  hinges  on  birth- 
right and  legal  prescription,  whereas  Melchizedek,  lifted 
high  above  all  conditions,  exercises  the  highest  priestly 
power  in  virtue  of  his  own  lofty  personality.  Sons  of  Levi. 
The  whole  tribe  took  the  tithe  (Lev.  xxvii.  30  ;  Num.  xviii. 
2 1-24),  but  the  parallel  is  strictly  between  Melchizedek  and 
the  priests,  whose  office  was  determined  by  their  Levitical 
origin.  The  sacerdotal  institute,  versus  the  people,  in- 
cluded in  a  sense  the  tribe.  Accordingto  the  law  goes  Avith 
have  commandment  (Num.  xviii.  20-30).  The  people  =the 
chosen  nation,  who  are  the  brethren  of  the  priests.  Come 
out  of  the  loins,  a  Heb.  expression  (Acts  ii.  30).  A  second 
point  of  precedence  is,  that  Melchizedek  blessed  him  that 
hath  the  promises,  but  .  .  .  the  less  is  blessed  of  the 
greater.  Melchizedek  blessing  the  possessor  of  the 
promises,  shows  a  yet  sublimer  prerogative  than  that  of 
tithing  him.  This  preceded  the  receiving  of  the  tithe.  It 
was  this,  in  fact,  which  revealed  to  Abraham  the  divine 
and  sacerdotal  prerogatives  of  Melchizedek  and  led  him 
to  the  bestowal  of  the  tithe.  Beyond  question  the  sub- 
ject receiving  a  blessing  stands  below  the  power  which 
imparts  it.  Even  Abraham,  though  possessing  the 
promises,  falls  below  Melchizedek,  who  imparts  a  further 
blessing  to  the  bearer  of  the  promises  (Gen.  xii.  2  f.;  xiii. 


346  EPISTLE   TO   THE  HEBREWS.  [vii.  4-10. 

14  f.),  in  whom  all  the  nations  are  to  be  blessed.  The 
less,  neuter,  a  universal  principle  (xii.  13).  This  shows 
Melchizedek  to  be  exalted  above  the  founder  of  the  cove- 
nant people.  He  exercises  the  privilege  of  a  superior. 
He  acts  for  God.  The  exaltation  of  Abraham  is  ex- 
hibited in  order  that  the  pre-eminence  of  Melchizedek 
might  appear.  What  must  be  the  rank  of  him  who  is 
greater  than  Abraham  !  ^  After  setting  forth  immediately 
the  superiority  of  Melchizedek  to  Abraham,  and  mediately 
the  superiority  of  his  priesthood  to  the  Levitical,  the 
writer  contrasts  directly  the  latter  with  that.  Return- 
ing to  the  salient  point  of  levying  tithe  (2,  4,  5),  he 
shows  that  this,  the  summing  up  and  symbolizing  of 
priestly  prerogative,  is  in  the  one  case  administered 
by  men  that  die,  in  the  other  by  one  who  liveth. 
Here  =  in  this  system  (5),  nearer  to  the  writer's  view. 
There  =  in  the  distant  past  (6).  Hen  that  die,  passing 
away  one  by  one.  Proceeding  from  "  the  sons  of  Levi," 
they  hold  the  honor  for  a  brief  time  and  then  disappear. 
Their  personality  has  no  significance.  But  there  one, 
sc.  levies  tithes,  of  whom  witness  is  borne  that  he  abides 
in  life,  that  what  he  is,  he  is  "  continuously."  It  is  wit= 
nessed,  by  the  Scriptures  (xi.4).  The  Melchizedek  of  the 
Scriptures  simply  "  lives."  His  abrupt  introduction  in 
history  is  simply  testimony  "  that  he  liveth."  The  silence 
concerning  his  death  (3)  is  significant,  prophetic.  Birth 
did  not  confer  the  office,  so  death  did  not  deprive  him 
of  it.  It  never  passed  from  him  to  any  other.  It  was  a 
dignity  rooted  in  his  own  personality.  V.  HOFM. :  "  Mel- 
chizedek acts  as  a  person — as  one  who  lives  or  exists  ;  his 
priestly  action  is  simply  an  action  of  his  own  personal 
life."  In  virtue  of  this  continuous  life  he  levies  tithes,  acts 
as  God's  representative   (Ps.  ex.  4),  lives    "  a  priest   for- 

'  avTikoyla,  vi.  16. 


VII.  4-IO.]  CHAPTER  VII.  347 

ever,"  "  as  it  were,  in  unchangeable  existence  by  the 
pencil  of  inspiration,  and  so  made  the  type  of  the  Eternal 
Priest,  the  Son  of  God  "  (vii.  25  ;  Rom.  v.  10;  John  xiv. 
19).  Tithes,  many  products  were  tithed.  Another  par- 
ticular in  which  Melchizedek  towers  above  Abraham,  and 
notably  above  the  Levitical  priesthood,  is  the  fact  that 
through  Abraham  as  the  medium,  through  his  act,  the 
priesthood  according  to  the  law  itself  submitted  to  be 
tithed.  Abraham's  act  of  homage  was  in  effect  that  of 
the  covenant  people  whose  forefather  and  representative 
he  was.  The  whole  chosen  nation  was  yet  "  in  his  loins," 
and  therefore  of  course  the  Levites,  and  this  not  alone 
physically,  but  in  the  counsels  of  God  they  were  in 
Abraham  as  the  depositary  of  the  divine  promise,  the 
head  of  the  whole  priestly  nation,  and  everything  in  his 
life  had  "  a  preformative  and  a  typical  significance." 
Even  Levi,  not  the  individual  but  the  priesthood  held  by 
his  tribe,  he  who  receiveth  tithes.  The  tithers  them- 
selves were  tithed,  submitted  in  turn  to  be  tithed  by  one 
of  a  higher  station,  recognizing  a  priesthood  which  stood 
above  theirs.  So  to  say,  an  adverbial  phrase  =  in  a  cer- 
tain sense.  The  idea  about  to  be  expressed  sounded 
unusual,  startling.  For  he  was  yet  .  .  .  proves  the  state- 
ment of  9.  Abraham  was  at  that  period  still  childless, 
his  promised  posterity  lay  hid  as  yet  within  his  person, 
lie  acted  representatively  for  his  unborn  descendants. 
His  father,  the  father  of  all  Israel  (Luke  i.  yT^  ;  John  viii. 
53,  56,  etc.),  and  therefore  through  Isaac  and  Jacob  the 
father  in  particular  of  Levi.  "  Father  "  and  "  son  "  arc 
neither  in  O.  T.  nor  N.  T.  restricted  to  the  immediate 
relation.  A  glance  is  oiTered  here  into  the  mystery  of 
human  relations,  showing  our  dependence  on  the  past 
and  the  dependence  of  the  future,  especially  our  poster- 
ity, in   large  measure,  on  ourselves.     Having  exhibited 


348  EPISTLE  TO  THE  HEBREWS.  [vii.  11-17. 

the  type  of  a  priesthood  "  independent  of  descent,  unin- 
terrupted by  death,"  and  its  transcendence  over  that  of 
the  law,  the  argument  unfolds  the  necessity  of  a  priest- 
hood like  that  of  Melchizedek.  The  proved  subordina- 
tion of  Levi  to  Melchizedek  and  the  prophecy  (Ps.  ex.  4) 
of  the  appearance  of  a  new  priest  corresponding  to  Mel- 
chizedek, point  to  the  abrogation  of  the  Levitical  priest- 
hood, and  with  it  the  law  founded  thereon.  "  Through- 
out it  is  implied  that  if  Melchizedek  was  greater  than 
Levi,  then  a  fortiori  Christ  was,  of  whom  Melchizedek 
was  a  partial  type." 

11-17.  Now  if  there  was  perfection  through  the  Levitical  priesthood 
(for  under  it  hath  the  people  received  the  law),  what  further  need  7oas  there 
that  another  priest  should  arise  after  the  order  of  Melchizedek,  and  not  be 
reckoned  after  the  order  of  Aaron  ?  For  the  priesthood  being  changed, 
there  is  made  of  necessity  a  change  also  of  the  law.  For  he  of  whom  these 
things  are  said  belongeth  to  another  tribe,  from  which  no  man  hath  given 
attendance  at  the  altar.  For  it  is  evident  that  our  Lord  hath  sprung  out  of 
Judah ;  as  to  which  tribe  Moses  spake  nothing  concerning  priests.  And 
what  we  say  is  yet  more  abundantly  evident,  if  after  the  likeness  of  Melchiz- 
edek there  ariseth  another  priest,  who  hath  been  made,  not  after  the  law 
of  a  carnal  commandment,  but  after  the  power  of  an  endless  life  ;  for  it  is 
witnessed  of  him, 

Thou  art  a  priest  forever 

After  the  order  of  Melchizedek. 

Del.  :  "  the  interrogative  is  equivalent  to  the  affirma- 
tive, there  was  no  need,"  and  he  renders,  "If  there  was 
perfection,  there  was  no  need,"  =  "  If  there  had  been 
perfection  (or  a  perfecting),  there  would  have  been  no 
need."  The  insufficiency  both  of  the  Levitical  priest- 
hood, and  the  law  established  on  it,  is  on  all  sides  as- 
sumed by  the  prophetic  word.  (Cf.  19.)  Perfection  =  a 
perfecting,  able  to  bring  about  perfection,  the  attainment 
of  man's  goal  in  the  moral  and  spiritual  sphere,  "  com- 
plete, unclouded,  and  enduring  communion  with  God," 
based    on   the    remission   of   sins   and    consummated   in 


VII.  II-I7.]  CHAPTER   VIL  349 

glory.  That  the  Levitical  priesthood  failed  is  freely 
admitted  (19;  ix.  9;  x.  i,  14;  xi.  40).  For  under  it 
has  .  .  .  better:  "On  the  basis  of  it  the  people  re- 
ceived the  law."  "  The  law  rested  entirely  and  altogether 
on  the  assumed  existence  of  this  priesthood,  and  was 
conditioned  in  its  execution  thereby."  The  two  were 
inseparably  united,  the  priesthood  embodying  the  rul- 
ing idea  of  the  law,  the  law  aiming  at  the  perfection 
of  the  people  through  the  priesthood.  It  was  in  de- 
pendence on  the  priesthood  that  the  law  looking  to 
perfection  was  instituted.  The  parenthesis  sets  forth 
the  central  importance  of  the  Levitical  priesthood,  and 
prepares  for  the  startling  announcement  (12)  that  the 
supersedure  of  the  priesthood  means  the  supersedure  of 
the  law  itself,  the  fall  of  the  one  involves  the  fall  of  the 
other.  Another,  one  of  a  different  order  than  that  of 
Aaron. ^  Arise,2  "  be  raised  up,"  to  be  placed  on  the 
theatre  of  history.  It  is  co-ordinate  with  be  reckoned, 
styled.^  Further :  after  the  Levitical  priesthood  and  the 
law  had  been  instituted.  What  ground  had  the  Psalmist 
for  speaking  of  a  priest  differentiated  from  the  former  line  ! 
For  .  .  .  justifies  the  question  as  to  this  need.  Achange 
of  the  priestly  order  has  momentous  significance.  It  ==  an 
abrogation  of  the  law  which  rests  on  the  priesthood.  If 
such  an  innovation  was  contemplated  by  the  Scriptures, 
there  must  have  been  an  overwhelming  necessity  for  it. 
Conversely,  had  the  priesthood  subserved  the  end  of  the 
law,  "  man's  progress  to  his  true  goal,"  the  introduction 
of  another  priest  would  have  been  unnecessary,  nay,  in- 
admissible. Its  failure  to  do  this  is  foreshadowed  by  the 
promise  of  a  priest  in  a  line  different  from  Abraham's. 
Of  necessity,  since  they  are  so  intimately  connected  one 
goes  with  the  other.  A  change  also,  lit.  transference, 
1  erepo^,  implies  diversity.  '  avia-aadai,  passive.  8  AtyECiOai, 


350  EPISTLE  TO  THE  HEBREWS.  [vii.  11-17. 

removal  from  one  line  to  another.  The  pres.  part.^ 
"  makes  the  two  processes  absolutely  coincident."  ^  Some 
limit  law  to  the  ordinance  concerning  the  priesthood : 
after  the  order  of  Melchizedek  vcrstis  after  the  order  of 
Aaron  (11).  Others,  the  Law  of  Sinai,  including  in  cer- 
tain respects  even  the  moral  law.  Del.:  "  A  change  of 
the  priesthood  affects  and  transforms  not  only  the  outward 
legal  order  of  things,  but  also  the  ethical  relation  to  God 
thereby  constituted,  in  its  various  bearings."  For  he  ,  .  . 
shows  what  is  involved  in  the  fulfilment  of  prophecy  and 
thus  presents  irrefutable  proofs  of  12.  The  promise 
spoken  of  (i  i)  has  been  fulfilled  in  Jesus  Christ.  Look- 
ing at  Him,  the  antitype  of  Melchizedek,  they  see  the 
inevitable  and  far-reaching  consequences  of  a  priest  not 
after  the  old  line  being  raised  up.  Since  our  Lord  sprang 
notably  from  a  tribe,  no  member  of  which  has  legally  any 
connection  with  the  altar.  His  priesthood  disannuls  at 
once  the  ancient  priesthood  and  the  law  through  which  it 
operates.  The  change  has  in  reality  taken  place.  Such  a 
Priest  has  actually  appeared.  He  of  whom  .  .  .  to  whom 
these  divine  words  (11  ^)  are  directed,  "our  Lord  "  (14), 
belongeth  to,  has  partaken^  of  (perf.)  (ii.  14),  is  a  member 
of  another  tribe  (than  Levi),  no  one  descended  "  from 
which  "  has  ever,  according  to  the  law,  performed  the 
sacrificial  service.^  For  it  is  evident,  "  a  well-known  and 
publicly  recognized  fact  "  (Rev.  v.  5  ;  cf.  Gen.  xlix,  9,  10  ; 
Matt.  ii.  6  ;  Rom.  i.  3).     Has  sprung  out  of,  arisen    from, 

1  fiETaTidefxevt/g. 

2  fierddeaig,  cf.  aOen/mg,  18,  which  more  directly  asserts  the  abrogation  or 
abolition  of  the  law. 

^  [lerka XV K-^v,  Y>o\\\is  io  "  the  voluntary  assumption  of  humanity  by  our 
Lord."     He  was  of  his  own  will  so  born. 

*  TvpoaixEiv,  ii.  i,  =  "to  bestow  attention  or  labor  upon,"  devote  him- 
self to,  I  Tim.  iv.  13  ;  iii.  8;  perf.:  "hath  given  attendance"  from  of  old 
until  now. 


VII.  ii-iy.]  CHAPTER   VII.  351 

an  image  derived  either  from  the  springing  forth  of  a  shoot 
or  branch  (Is.  Ixi.  1 1  ;  xHv.  4 ;  Ezek.  xvii.  6  ;  Jer.  xxiii.  5  ; 
xxxiii.  15);  or  of  the  rising  of  the  sun  or  a  star 
(Luke  i.  78  ;  Num.  xxiv.  17  ;  Mai.  iv.  2  ;  Is.  Ix.  i).  As  to 
which  tribe  floses,  the  mediator  of  the  Law,  said  nothing 
in  reference  to  any  of  its  members  being  priests.  Christ's 
priesthood  is  independent  of  that  ordained  by  Moses. 
His  descent  was  from  the  royal  and  not  from  the  priestly 
tribe.  How  it  was  reckoned  from  Judah  through  David, 
whether  as  the  legal  representative  of  Joseph  or  as  the 
Son  of  Mary,  we  are  left  in  ignorance.  Our  Lord 
(xiii.  20).  The  incompetency  of  the  Levitical  priesthood 
and  its  revocation  with  that  of  the  law  having  thus  been 
shown,  the  writer  adduces  another  proof,  yet  more 
abundantly  evident,  of  the  change  preordained.  The 
prophecy  delineates  the  Messiah-Priest  as  conformed  to 
a  type  essentially  distinct  from  that  prescribed  by  the 
law.  He  is  constituted  Priest  on  the  ground  of  spiritual 
and  personal  conditions,  not  because  of  a  carnal  precept. 
That  which  "  is  yet  more  abundantly  evident  "  is  the 
fall  of  the  law  coinciding  with  the  failure  of  the  priest- 
hood (12).  A  change  of  law  follows  inevitably  a  change 
of  priesthood.  The  latter  is  of  course  the  main  subject, 
but  it  is  the  author's  aim  gradually  but  surely  to  pro- 
nounce the  abolition  of  the  whole  Mosaic  code.^  The 
likeness  of  Melchizedek,  "  the  idea  of  order  is  specialized 
in  that  of  '  likeness  of  Melchidezek,'  "  bringing  out  the 
dissimilarity  of  nature  as  well  as  the  difference  of  descent.^ 
Ariseth  another  priest  (11),  who  hath  been  made  (sc. 
priest)  .  .  .  defines  the  specific  difference  between  the 
old  priesthood  and  the  new  patterned  after  Melchizedek, 

1 /caraJ?//loi^,  "evident  by   way  of   inference;"    7r/)or57//loi',  "  evident  as   a 
matter  of  fact."     Botli  are  intensive. 
2  ofioiuTiir,  cf.  a(j)Ufj.oio)/ih'o^,  3  ;  iv.  I  5. 


352  EPISTLE  TO  THE  HEBREWS.  [vii.  11-17. 

the  one  bearing  the  mark  of  flesh  and  mortahty,  the 
other  having  the  impress  of  an  imperishable  hfe.^  Note 
the  double  contrast  between  law,  outward  restraint, 
and  power,  inward  force,  and  between  "  a  carnal  command- 
ment "  and  "  an  endless  life."  Carnal  involves  change, 
corruptibility,  eternal  ==  indissoluble  (3),  lifted  above 
change,  incorruptible.  Commandment  and  life  are  also 
contrasted,  =  external  injunction  versiis  inherent  energy. 
"The  law"  may=  the  Mosaic  law  (12),  perhaps,  gener- 
ally, =  a  constitutive  principle  and  certainly  so  much  of 
the  law  as  concerns  the  priesthood  is  implied,  and  if  that 
is  faulty  and  transient,  its  limitations  and  therefore  its 
perishable  character  as  a  whole  is  assured.  Of  a  carnal 
commandment  ="  that  in  which  the  law  finds  expres- 
sion," or  of  which  it  consists,  a  commandment  "  which  has 
flesh  for  the  matter  it  deals  with,"  descent  from  flesh, purity 
of  flesh,  "exclusively  related  to  what  is  earthly  and  natural" 
(ix.  10  ;  xii.  9),  therefore  essentially  weak,  provisional,  sub- 
ject to  death,  as  indeed  it  commits  the  office  to  flesh- 
clothed,  1.  e.  dying  men,  the  very  opposite  of  the  power 
of  an  endless  life.  Over  against  this  law,  which  involved 
"  a  ceaseless  change  of  the  priestly  office,  there  is  here  a 
spiritual  energy  working  from  within,"  a  life  independent 
of  all  limitations,  continuing  forever  (8,  17,  24),  "  end- 
less "  (lit.  indissoluble),  absolutely  indestructible,  admit- 
ting of  no  succession.  Since  this  indissoluble  life  is  not 
only  the  characteristic  of  His  priestly  office,  but  the  ground 
on  which  He  entered  upon  it,  it  makes  Him  a  permanent 
bearer  of  the  office,  which  is  henceforth  subject  to  no 
possible  change.  Christ's  life  continued  unchanged  in 
essence,  even  through  the  experience  of  mortal  dissolution. 

"^  "  There  ariseth,"  "  who  '  .is  1  een  made  :  "  the  certain  fulfihiient  of  the 
divine  promise  is  put  in  the  pres.,  what  has  become  a  fact  in  the  perf.,  ii. 
17;  iii.  2. 


VII.  i8,  19.]  CHAPTER  VII.  353 

He  died,  but  in  the  very  extremity  of  death,  He  Hved  by 
the  eternal  spirit  (ix,  14;  John  xi.  26).  That  "there 
ariseth  another  priest,"  whose  office  rests  on  no  external 
prescriptions,  but  "  on  the  spiritual  basis  of  His  own  abso- 
lute personality  and  its  inward  living  power,"  is  the  very 
thing  attested  concerning  the  priesthood  of  Christ  by 
the  psalm  quoted.  It  is  witnessed  (cf.  8)  by  the  Scrip- 
tures, i.  e.  both  the  eternity  and  the  distinct  character  of 
priesthood  are  thus  "  witnessed,"  a  testimony  well  under- 
stood by  the  readers  and  forming  the  central  theme  of  the 
Epistle. 

That  declaration  of  God  concerning  this  new  and  eter- 
nal priest  involves  as  its  logical  result  two  "  wondrous 
consequences,''  an  annulling  of  the  former  law,  and  a 
bringing  forward  of  a  better  hope. 

18,  19.  For  there  is  a  disannulling  of  a  foregoing  commandment  because 
of  its  weakness  and  unprofitableness  (for  the  law  made  nothing  perfect), 
and  a  bringing  in  thereupon  of  a  better  hope,  through  which  we  draw  nigh 
unto  God. 

That  promise  makes  null  and  void  the  "  carnal 
commandment"  (16),  on  very  good  grounds,  for  it 
was  impotent  and  unavailing,  but  it  at  the  same 
time  brings  forward  a  better  hope,  through  which  we 
draw  nigh  unto  Qod.i  Is  =  there  followcth,  from 
Ps.  ex.  4.  The  radical  change  ^  has  two  parts,  a  negative 
and  a  positive,  a  disannulling,  or  setting  aside,  and  a 
bringing  in.  Commandment  corresponds  with  hope, 
weakness  with  better,  unprofitableness  with  through 
which  we  draw  nigh  unto  God.  For  goes  back  to  15,  '*  it 
is  yet  more  evident,"  etc.      The  conclusion  there  pointed 

^  liiv    and  61  divide  the  sentence  into  two   corresponding  clauses,  each 
connected  with  ylvfrat. 
2  fiiTadeaic,  1 2. 
2  a6i:Ti/air  and  tTreiaayuyt/. 
23 


354  EPISTLE  TO  THE  HEBREWS.  [vii.  i8,  19, 

to  respecting  the  appearance  of  a  priest  on  a  new  line,  is 
a  direct  annulment  of  the  previous  system.  Westc.  : 
"  That  conclusion  is  confirmed  by  the  decisive  fact  that 
the  promised  priesthood  is  not  only  distinct  from  the 
Levitical  but  also  irreconcilable  with  it,  exclusive  of  it  ;  so 
far,  that  is,  that  the  Levitical  priesthood  has  no  longer  any 
ground  for  continuance  when  this  has  been  established." 
A  disannulling.!  A  foregoing  commandment  (cf.  16),  one 
going  before,  earlier  (i  Tim.  i.  18  ;  v.  24),  implies  not  only 
priority  of  time,  but  a  connection,  foregoing,^  preparatory  : 
the  older  commandment,  which  has  to  do  with  a  previous 
or  past  institution  I'crsus  the  better  hope  which  concerns 
what  is  future.  Because  of  its  weakness  .  .  .  Its  ab- 
rogation was  due  to  its  inherent  impotence  and  useless- 
ness.  It  brought  no  relief  to  the  conscience,  was  unpro- 
ductive of  spiritual  results,  incapable  of  conferring  sal- 
vation. For  the  law,  summed  up  in  the  ordinance  of  the 
priesthood  that  was  done  away  in  Christ,  perfected  noth- 
ing, brought  nothing  to  its  goal  (11),  was  inadequate  for 
the  attainment  of  man's  destiny  (ix.  23),  whereas  the 
Gospel  is  "the  power  of  God"  (Rom.  i.  16;  viii.  3;  i 
Cor.  i.  18,  24).  Another  result  forecast  by  the  psalmist  is 
"the  bringing  in  of  a  better  hope  "  than  that  offered  by 
the  commandment.  By  bringing  forward  this  new  priest  it 
not  only  does  away  with  the  law  but  brings  in  something 
better.  God  does  not  shut  us  up  in  a  vacuum,  never 
takes  away  aught  without  imparting  something  better. 
Better,  superior,  preferable.  It  is  a  superior  hope  "  in 
that  it  lays  hold  of  and  essentially  possesses  the  prom- 
ised perfection"   (vi.  19;  iii.  6).     Westc:    "  the  compari- 

'^  aderr/aic,    ix.    26;  aOe-s'iv,  x.  28;   Gal.  ii.  21  ;  iii.    15;    I  Tim.  v.  12,  "  the 
objective  abrogation." 

2  TTpoayovaa. 

3  'tTveiaayuyfi,  cf.  Trpodyovaa,  iS,  importation.  iV'  before  itg-ay  =  something 
added  to  another  element. 


vii.  20-22.]  CHAPTER  VII.  355 

son  is  between  the  commandment  characteristic  of  the  Law 
and  the  hope  characteristic  of  the  GospeL"  This  hope, 
or  prospect,  accomplishes  in  truth  and  reahty  what  the 
"  commandment  "  had  done  only  in  type  and  shadow, 
it  is  the  means  through  which  we  draw  nigh  unto  God 
(J as.  iv.  8).  This  phrase  is  commonly  used  of  the  priests 
(Ezek.  xix,  22  ;  Lev.  x.  3  ;  Ezek.  xlii.  13  ;  xliii.  19),  who 
alone  could  approach  God,  the  privilege  now  of  all  Chris- 
tians. The  Holy  of  holies  was,  under  the  law,  barred, 
against  the  people,  now  the  true  Holy  of  holies  is  free 
to  all.  For  in  virtue  of  our  "  better  hope  "  all  believers 
are  priests  (i  Pet.  ii.  5,  9;  Rev.  i.  6 ;  v.  10;  xx.  6), 
and  have  therefore  communion  with  God.  "  Hope  en- 
ters within  the  veil  and  carries  believers  with  it."  The 
power  of  an  infinite  life,  inherent  in  their  High  Priest, 
imparts  itself  to  them,  so  that  what  was  unattainable 
through  the  command  is  realized  by  the  hope,  fellowship 
with  God  (Rom.  v.  2),  the  end  aimed  at.^  Access  to  the 
throne  of  grace  is  absolutely  free.  The  intervention  of 
a  privileged  or  mediating  class  means  a  return  to  the 
bondage  of  the  Law. 

This  change  of  priesthood  also  makes  Jesus  "  the  surety 
of  a  better  covenant,"  inasmuch  as  God's  oath  in  His 
appointment  solemnly  puts  beyond  recall  the  covenant 
which  proclaims  this  better  hope. 

20-22.  And  inasmuch  as  it  is  not  without  the  taking  of  an  oath  (for 
they  indeed  have  been  made  priests  without  an  oath ;  but  he  with  an  oath 
by  him  that  saith  of  him, 

The  Lord  sware  and  will  not  repent  himself, 

Thou  art  a  priest  for  ever) ; 
by  so  much  also  hath  Jesus  become  the  surety  of  a  better  covenant. 

And  connects  the  first  clause  with  19.  Lit. :  "And  by 
as  much  as  this  did  not  happen,"  i.  e.  the  introduction  of  a 

1  TEktliiCir,  X.  I();   Eph.  ii.  6. 


356  EPISTLE  TO  THE  HEBREWS.  [vii.  20-22. 

better  hope.  20-22  constitute  one  sentence:  "and  in- 
asmuch as  not  without  the  .  .  .  oath,"  forming  the 
antecedent,  "by  so  much  also  hath  Jesus,"  etc.,  the  con- 
clusion, everything  else  being  parenthetical.  Not  with- 
out ...  an  oath.  This  prophetic  transaction  (Ps.  1 10), 
which  commits  to  Jesus  the  priesthood,  receives  additional 
dignity  from  the  divine  oath  by  which  it  was  solemnly 
sealed,  making  it  immutable.  Ordinarily  the  oath  is 
taken  by  him  who  receives  a  commission,  here  by  God 
who  gives  it,  in  order  to  insure  the  irrevocability  of 
His  purpose.  What  was  already  secure  beyond  perad- 
venture  is  made  yet  more  secure  by  Jehovah's  oath. 
Westc.  :  "  Man's  weakness  no  longer  enters  as  an  element 
into  the  prospect  of  its  fulfilment.  The  permanence  of 
a  covenant  which  rests  upon  an  oath  is  assured."  (Cf. 
vi.  16-20.)  For  they  indeed  .  .  .  This  elaborate  paren- 
thesis draws  a  contrast  between  the  priests  of  the  law  and 
the  priest  of  the  promise,  so  far  as  the  former  were  "  made 
priests  without  an  oath,"  the  latter  "with  an  oath." 
Have  been  made  priests.  The  periphrastic  perf.  (in  the 
Greek)  "  marks  the  possession  as  well  as  the  impartment 
of  the  ofifice  ;  they  have  been  made  priests  and  they 
act  as  priests."  It  is  characteristic  of  their  priesthood 
that  it  lacks  the  oath.  On  the  appointment  of  Aaron 
and  his  descendants  the  Scriptures  make  no  mention  of 
one,  whereas  Christ's  appointment  was  made  "  with  an 
oath."  His  priestly  function  has  the  very  highest  sanc- 
tion, the  oath  of  Him  who  never  changes  or  repents. 
"  The  stress  laid  upon  the  oath  suggests  the  contrast  be- 
tween 'the  promise'  and  'the  law'  (Gal.  iii.  15  ff.). 
The  latter  is  an  expression  of  the  sovereign  power  of  God 
who  requires  specific  obedience :  the  oath  implies  a 
purpose  of  love  not  to  be  disturbed  by  man's  unworth- 
iness."     An  oath  by  him  that  saith  of  (to)  him, The  Lord 


VII.  20-22.]  CHAPTER   VII.  357 

sware  .  .  .  i.  e.  by  the  mouth  of  the  Psahnist.  The 
former  half  of  the  quotation  is  said  "  concerning  "  Christ, 
the  latter  half  is  addressed  directly  "  to  "  Him.^  By  him, 
the  speaker  in  the  basic  passage.  Note  who  it  is  that 
binds  Himself  by  the  most  inviolable  form  of  obligation, 
Jehovah,  who  is  everywhere  the  speaker  in  the  Scrip- 
tures, which,  by  whomsoever  spoken,  are  the  word  of 
God.  What  an  absolute  assurance  of  salvation  this  gives, 
for  He  will  not  repent  (Rom.  xi.  29;  Num.  xxiii.  19;  i 
Sam.  XV.  29).  According  to  the  order  of  nelchiz= 
edek,  is  wanting  in  some  Manuscripts  and  ancient  ver- 
sions. The  author  abridges  quotations  elsewhere  (cf.  x. 
16  f.,  with  viii.  8-12,  and  x.  8  f.  with  x.  5-7),  and  the 
transition  to  the  conclusion  is  made  smoother  by  the 
omission  of  what  has  become  familiar.  By  so  much  also 
(cf.  20)  is  the  covenant  of  which  Jesus  has  been  made 
the  surety,  a  better  one.  The  sudden  introduction  of 
the  new  term  "  covenant  "  may  have  been  suggested  by 
Matt.  xxvi.  28,  since  "the  thought  of  Christ's  priesthood 
is  necessarily  connected  with  the  history  of  His  pas- 
sion." It  corresponds  with  "  the  better  hope,"  and  may 
have  been  brought  forward  as  the  security  or  ground  for 
that  better  hope.  It  also  prepares  the  way  for  the  main 
discussion  of  that  theme  (viii.  i — x.  18).  "Covenant," 
or,  testament.  The  scheme  of  redemption  combines 
both  ideas,  each  inclusive  of  the  other.  The  rendering 
most  satisfactory  here  and  generally  in  the  Epistle  is  that 
of  a  testamentary  dispensation  which  becomes  binding 
by  the  death  of  its  author.  The  surety,  or  sponsor,  one 
who  pledges  or  offers  himself  as  security  for  what  is  con- 

1  Trpof  avTov  has  a  double  sense,  i.  7. 

2  (Jm&A/KJ/ may  =  covenant,  "a  gracious  dispensation  of  promised  mercy 
on  God's  part  toward  man  ;  "  or  =  a  testament,  a  disposition  or  arrange- 
ment in  behalf  of  another  by  a  last  will  or  testament. 


358  EPISTLE  TO  THE  HEBREWS.  [vii.  23-25. 

tained  in  the  covenant.  Christ  became  this  by  His  sworn 
appointment  as  priest.  His  own  person  is  ma(de  the 
voucher  of  a  new  covenant,  and  by  His  incarnation,  hfe, 
death,  resurrection,  and  now  by  His  majestic  session  and 
intercession  at  God's  right  hand,  He  is  surety  for  the 
validity  of  the  covenant  of  grace,  a  personal  security  for 
its  continuance  and  completion.  His  death,  so  far  from 
invalidating  it,  serves  only  to  make  it  more  inviolable.  In 
Him  our  hope  sees  itself  accomplished.  "All  He  has  ob- 
tained was  obtained  for  us.  He  exists  and  lives  for  us 
eternally.  His  indissoluble  life  as  priest  and  King  is  the 
indissoluble  bond  which  unites  us  to  God,  and  assures  us 
of  the  endurance  of  this  blissful  fellowship "  (Del.). 
Jesus,  the  historic  God-man,  emphatically  at  the  end  (in 
the  Greek)  (ii.  9;  vi.  20),  the  surety  for  what  is  secured 
to  us  by  the  new  dispensation  (19,  25,  26). 

What  a  contrast  is  again  presented  by  the  number  of 
Levitical  priests,  successively  required  by  the  intervention 
of  death,  while  Jesus,  because  of  His  abiding  evermore, 
hath  a  priesthood  which  does  not  pass  to  another  (viii. 
16). 

23-25.  And  they  indeed  have  been  made  priests  many  in  number,  because 
that  by  death  they  are  hindered  from  continuing  :  but  he,  because  he  abideth 
for  ever,  hath  his  priesthood  unchangeable.  Wherefore  also  he  is  able  to 
save  to  the  uttermost  them  that  draw  near  unto  God  through  him,  seeing 
he  ever  liveth  to  make  intercession  for  them. 

Have  been  made  priests,  and  that  in  numbers.  The 
continuity  of  the  ofifice  is  secured  only  by  a  multitude 
of  priests,  an  endless  succession,  not  by  a  personality. 
It  did  not  devolve  on  Aaron  personally,  but  on  his 
house,  each  high  priest  transmitting  it  in  turn  to  his 
successor,  while  with  Christ,  the  one  ever-living  priest,  it 
is  a  personal  tenure,  held  absolutely,  inalienably.  The 
high    priest    was  both  the   representative  of  the  entire 


VII.  23-25.]  CHAPTER  VII.  359 

priesthood  and  the  type  of  Christ.  Hindered  from  con= 
tinuing,  sc.  in  life  versus  "  He  ever  hveth  (25).  Some, 
sc.  in  the  priesthood.  Death  cut  short  the  priesthood, 
causing  it  to  pass  to  another.  As  death  would  not  suffer 
the  incumbents  to  continue,  the  Levites  represented  a 
priesthood  which  ever  shifted  from  one  to  another, 
while  Jesus  (xvi.  22),  whose  priesthood  is  founded  on 
His  everlasting  continuance,  holds  the  office  without  a 
successor.  The  prince  of  life,  the  conqueror  of  death, 
abides  forever  (28  ;  John  viii.  35  ;  xii.  34  ;  xxi.  22  f.  ;  i  Cor. 
XV.  6),  and  since  His  life  stretches  out  into  eternity  He 
will  forever  fulfil  His  office.  Jesus  will  have  no  suc- 
cessor. '  Christianity  is  the  final  religion.  Unchangeable.'^ 
His  immortality  versus  their  mortality,  finding  expres- 
sion in  His  priesthood,  renders  it  inviolable.  It  is  His 
alone,  "  open  to  no  rival  claim,  liable  to  no  invasion  of 
its  functions."  Del.  :  "  As  His  life  is  henceforth  ab- 
solute and  without  end,  so  He  holds  His  priesthood  as 
something  inviolate,  interminable,  unchangeable." 

Wherefore  also  he  is  able  to  save,  the  glorious 
result  of  His  abiding  forever.  The  eternal  priest  with 
His  eternal  priesthood  is  able  to  meet  the  requirements 
of  the  office,  save  completely  them  that  draw  near  unto 
God  through  him.  "  He  is  able,"  all  power  in  heaven  and 
earth  is  His  (Matt,  xxviii.  18;  xl.  27;  Ps.  Ixxxix.  19)  ; 
to  save  (i.  14;  ii.  3,  10;  vi.  9;  ix.  28;  xi.  7),  the  specific 
work  of  Christ,  to  deliver  from  sin  (ii.  18),  to  rescue 
from  its  consequences,  and  to  bring  us  into  communion 
with  God.  It  corresponds  to  "perfect  "  (xi.  19).  To  the 
uttermost,^  =  completely,  having   the    idea    of   degree, 

^  The  intransitive  sense  of  awdpaftaTo^,  "  untransmitted,"  is  denied  by 
most  expositors. 

2  £(f  TO  TravTE?Jc,  perfectly,  completely,  f'f  tu  6t7/vEKt(,  vii.  3;  x.  i,  12,  14, 
=  continually,  perpetually. 


360  EPISTLE  TO  THE  HEBREWS.  [vii.  23-25. 

not  time,  may  be  connected  with  "able"  or  with 
"save."  His  saving  is  complete.  Del.:  "Christ  is 
able  to  save  in  every  way,  in  all  respects  ;  so  that 
every  want  and  need,  in  all  its  breadth  and  depth,  is 
utterly  done  away."  Verily  "  a  better  hope  "  (19)  is  here. 
That  draw  near  unto  God  through  him  =  "  through  which 
we  draw  nigh  unto  God  "  (19).  The  approach  to  God  is 
by  faith  in  the  person,  word  and  work  of  Jesus,  and  those 
making  this  approach  have  salvation  (John  xiv.  6 ;  x.  9 ; 
vi.  37).  How  this  approach  to  God  is  mediated  through 
Jesus  is  elucidated  (chaps,  viii.-x.).  Seeing  he  ever  liveth, 
repetition  of  24,  from  which  the  conclusion  ("  wherefore  ") 
is  drawn — in  order  to  dwell  farther  on  the  argument. 
To  make  intercession  is  the  purpose  of  His  ever-abiding, 
ever-living  existence,  as  it  is  the  effectual  potency  result- 
ing from  it  (ii.  17).  "The  very  end  of  Christ's  life  in 
heaven  is  that  He  may  fulfil  the  object  of  the  incarna- 
tion, the  perfecting  of  humanity."  From  that  life  tri- 
umphant over  death  proceeds  the  power  to  save,  and  its 
whole  activity  is  expended  in  mediatorial  interpositions 
(Rom.  viii.  34;  i  John  ii.  i).  Whatever  believers  may 
need  in  each  circumstance  of  effort,  conflict  or  suffering, 
receives  effective  advocacy  by  their  royal  Priest,  who 
ever  lives  for  them.  "  His  very  presence  before  God  in 
His  humanity  is  in  itself  a  prevailing  intercession."  For 
them,  in  their  behalf,  as  individuals  and  as  a  church, 
"  for  the  one  because  for  the  other."  He  bears  them 
upon  His  heart  when  He  goeth  into  the  holy  place  (Exod. 
xxviii.  29).  His  intercession  is  one  eternal  act — not  a 
series  of  acts.  His  person,  His  great  self-sacrifice,  pleads 
continually.  His  presence  at  the  right  hand  of  God 
(iv.  14 ;  ix.  24)  has  infinite  meaning  for  us. 

Having  exhausted  the  typical  ideas  derived  from  the 
mysterious  priest-king,  the  author  has  at  the  same  time 


VII.  26-28.]  CHAPTER   VII.  361 

already  passed  from  Melchizedck  to  the  loftiest  function 
of  the  Aaronic  priesthood  when  he  represents  the  death- 
conquering  life  of  Christ  as  spent  in  ceaseless  mediation. 
Of  course  the  whole  Mosaic  system  was  a  shadow  of 
Christ,  and  as  Melchizedck  himself,  so  the  line  of  Aaron, 
served  a  copy  and  a  shadow  of  the  heavenly  things. 
No  one  character,  however  great,  could  fully  combine, 
in  figure,  all  the  gracious  traits  of  Christ,  no  one  type 
"  shed  all  His  glories  forth."  Melchizedck  showed  in- 
deed in  various  ways  the  distinction  of  Christ's  priest- 
hood from  Aaron's  and  its  pre-eminence,  but  no  other 
priestly  functions  than  blessing  and  tithing  are  ascribed 
to  him.  Furthermore,  he  is  spoken  of  only  as  priest,  not 
as  high  priest,  more  stress  being  laid  on  his  personality 
than  on  his  office.  In  all  that  relates  to  the  sacrifice  of 
Christ,  to  His  mediatorial  office  in'  general,  on  earth  and 
in  heaven,  Aaron  with  his  successors  offers  the  specific 
type,  especially  in  the  functions  of  the  high  priest  on  the 
day  of  atonement.  Hence  to  the  image  obtained  from 
the  characteristics  of  Melchizedck,  there  is  now  added 
the  antitypical  and  antithetical  relation  of  Christ  to 
Aaron.  The  direct  comparison  with  Aaron  concurs 
with  the  typical  import  of  Melchizedck  in  showing  the 
pre-eminence  of  Christ's  priesthood  over  Aaron's. 

26-28.  For  such  a  high  priest  became  us,  holy,  guileless,  undefiled, 
separated  from  sinners,  and  made  higher  than  the  heavens  ;  who  needeth 
not  daily,  like  those  high  priests,  to  offer  up  sacrifices,  first  for  his  own  sins, 
and  then  for  the  sins  of  the  people  :  for  this  he  did  once  for  all,  when  he 
offered  up  himself.  For  the  law  appointeth  men  high  priests,  having 
infirmity  ;  but  the  word  of  the  oath,  which  was  after  the  law,  appointeth  a 
Son,  perfected  for  evermore. 

For  such  a  high  priest  became  us.  Glancing  back- 
ward to  1-25,  recapitulating  all  the  references  pre- 
viously made  to  Christ's  High  Priesthood  (ii.  17  ;  iii.  i  ; 
iv.  14;  v.  10),  and  stating  the  inferences  they  yield  (27), 


362  EPISTLE  TO  THE  HEBREWS.  [vii.  26-28. 

the  author  declares  the  fitness  of  Christ  to  be  our  High 
Priest  and  proceeds  (vii.  28 — ix.  16)  to  bring  out  the 
super-Aaronic  excellence  of  Christ's  priesthood.  The 
conclusion  aimed  at  throughout,  "  this  He  did  once  for 
all,  when  He  offered  up  Himself,"  is  the  heart  of  the 
Gospel.  Precisely  such  a  High  Priest  as  the  one  just 
delineated  was  adapted  to  us,  one  possessing  attributes 
the  very  opposite  of  the  deficiencies  of  those  high  priests 
who  must  first  offer  up  sacrifices  for  their  own  sins.  Holy, 
guileless  .  .  .  ideas  implied  in  the  particulars  already 
given. -^  Became  2  us,  answered  our  condition.  One  pos- 
sessed of  such  attributes,  presenting  such  a  contrast  to  us 
yet  making  common  cause  with  us,  such  a  one,  being 
what  He  is  and  where  He  is,  occupied  in  ceaseless  inter- 
cession, is  just  the  High  Priest  suited  to  our  need.  No 
one  could  be  better  fitted  to  act  as  mediator  for  sin- 
ful, tempted,  weak  and  struggling  souls — an  inspiring 
view  of  the  matchless  adaptation  of  Christ  to  our  needs. 
"  Hol}^,  guileless,  undefiled,"  unique  personal  perfections  : 
in  relation  to  God  holy,  in  relation  to  men  guileless,  in 
spite  of  contact  with  the  world  undefiled.^  In  contrast 
with  the  Levitical  priesthood,  which  "  needeth  daily  to 
offer,"  etc..  He  is  holy,  in  a  perfectly  harmonious  relation 
to  God;  "guileless,"  in  His  relation  to  men  unreservedly 
good  and  gracious,  without  sin  (iv.  15);  "undefiled," 
"both  undefiled  in  fact  and  incapable  of  defilement" 
(cf.  Lev.  XV.  31  ;  xvi.  4),  absolutely  immaculate,  like  fire, 
which  purifies  other  things  without  itself  contracting  im- 
purity (Jas.  i.  27  ;   I   Pet.  i.   14  ;  cf.  xiii.  4).     Separated 

1  Toiovroq  points  accordingly  backwards  and  forwards,  viii.  i. 

2  ETrpeTreiv,  ii.  i  o. 

^  "  Holy  "  not  ayiug,  but  baioc,  "  expressing  destination,"  character  ;  this 
used  predominantly  of  persons,  that  equally  of  persons  and  things.  God 
is  ayiog  =  that  which  He  is  absolutely ;  baiog  =  that  which  He  shows  Him- 
self to  be  in  special  relation. 


VII.  26-2S.]  CHAPTER  VII.  363 

.   .    .    higher   than    the    heavens.     The   two    attributes 
combined  into  one  by  and   point   to  tlie   issue   of  His 
earthly  life,  a  position  mediated  historically,  while  the 
first  three  of  the  series  express  personal  qualities.     The 
perfects  denote  the  permanent  issue  of  His  life,  forever 
withdrawn  from  contact  with   evil  men,  and  lifted  into 
the  uncreated  heaven  of  the  divine  nature,  where  as  a 
supermundane   being    He    fulfils   His   office.     His   com- 
plete separation  from  sinners  (John  xiv.  30)  was  openly 
established  by  His  victory  over  death  and  ascension  to 
God  (John  vii.  32-36;  Is.  liii.  8).     "  Made  higher  "=  raised 
higher,  elevated  above  the  limitations  of  sense.     In  that 
exalted  state  (iv.  14;  v.  9)  He  ministers  in  our  behalf 
(Mark  xvi.   19;  Luke  xxiv.  51,  etc.).     Del.:   "The  first 
three    attributes    describe    Jesus    in    His    high-priestly 
character    as    antitype    of    Aaron,    the    last    two     the 
supercelestial    exaltation    of    His    royal    priesthood,    in 
which  He  is  the  antitype  of  Melchizedek,  and  has  not 
only  all  enemies  but   '  all  heavens  '  beneath  His  feet." 
Who  needeth  not.     With  the  attributes  just  given,  and 
separated  so  far  from   sinners.  He  has  no  necessity  to 
bring  daily  an  offering  for  His  own  sins.     All  His  offer- 
ings redound  to  us.     Daily.     Why  should  "  daily  "  be 
applied  to  the  specific  offering  which  the  high   priest 
made  "  annually  "  ?     The  solution  is  found  again  in  the 
attribute  "  He  ever   liveth   to    intercede    for    us."     His 
high-priestly  office  is  fulfilled  "  daily,"  constantly,  "  for- 
ever,"   and  not  only  on    one   day  of  the  year.     Daily, 
continuously,   forever,    He    appears   before   God    as   the 
atonement  for  the  sins  of  the  world,  but  this  does  not 
require  a  daily  atonement  for  Himself  as  would  be  the 
case  under  the  Aaronic  priesthood.     Did  His  priesthood 
rest  upon  aught  else  than  His  intrinsic  personal  perfec- 
tion, He  w^ould  have  necessity  to  fit  Himself  beforehand 


364  EPISTLE  TO  THE  HEBREWS.  [vii.  26-28. 

to  discharge  priestly  offices,  as  was  the  case  with  the 
high  priest  on  each  occasion  of  his  appearance  before 
God.^  Another  solution  is  given  :  The  daily  service  of 
the  priests  was  summed  up  in  and  interpreted  by  the 
special  high  priestly  service  on  the  day  of  atonement. 
The  writer  may  combine  accordingly  into  one  expression, 
the  great  culminating  annual  atonement  of  the  high 
priest  and  the  daily  offerings  of  his  subordinates  in 
which  he  often  joined.  All  priestly  functions  were  parts 
of  one  symbolical  system,  and  it  is  that  system  which  is 
contrasted  with  the  Gospel.  First  for  his  own  sins,  and 
then,  the  order  on  the  day  of  atonement  (Lev.  xvi.  6  ff.). 
For  this  he  did  once  for  all.  This  statement  is  limited 
to  "  then  for  the  sins  of  the  people,"  what  the  high 
priest  offered  for  them.  For  Himself  Christ  needed 
no  expiation  whatever.  His  absolute  freedom  from  sin, 
assumed  throughout  the  Epistle,  has  just  been  expressed 
(26).  Del.  :  "  The  sacred  writer's  mode  of  expressing 
himself  here  does  not  even  admit  of  the  question  being 
raised,  whether  in  the  once-made  self-oblation  of  our 
Lord  there  is  so  much  as  a  distant  analogy  to  the  offer- 
ing of  the  high  priest  for  Himself."  Such  an  inter- 
pretation would  fix  the  stamp  of  falsehood  on  all  the 
rest  of  Scripture,  and  contradict  the  fundamental  idea 
of  the  sin-offering,  to  wit,  that  "  the  only  possible 
atonement  for  the  sinful  is  that  made  by  the  Sinless." 
Whatever  difficulties  may  arise  from  this  phraseology, 
two  things  do  not  apply  to  our  Lord:  He  does  not  daily 
repeat  the  sacrifice,  and  He  does  not  offer  it  first  for  Him- 
self. HOLTZli.  refers  once  more  to  the  intercession,  the 
eternal  aim  of  His  life.  "  His  intercession  for  us,  which 
means  the  same  as  His  atonement,  He  accomplished  once 
for  all  when  He  offered  up   Himself."     But  the  interces- 

1  DeW.;  Ka(?'  yiiepav  =  dia-iravro^. 


VII.  2(5-28.]  CHAPTER  VIL  365 

sion  (25)  is  represented  as  continuous  (pres.),  His  self-of- 
fering as  past  (aor.).  The  latter  is  a  historic  occurrence 
rendering  new  attempts  superfluous,  the  former  is  a 
ceaseless  activity  based  upon  the  latter.  When  he  offered 
up  himself.  As  the  Aaronic  high  priest  presented  a  sacri- 
fice for  all  the  sins  of  the  whole  congregation,  so  our 
Lord  made  once  for  all  an  all-inclusive  offering,  complet- 
ing the  atonement  for  all  sins,  for  all  the  world  (i  John 
ii.  2),  for  all  time,  by  the  one  act  of  His  self-sacrifice.  The 
victim  He  presented  to  God  was  His  own  spotless, 
theanthropic  person.  "  He  offered  up  himself,"  the  Lamb 
of  God  that  taketh  away  the  sin  of  the  world.  The 
tragedy  on  the  Cross  was  a  great  high-priestly  vicarious 
act,  the  most  momentous  act  in  time,  the  act  on  which 
turn  the  eternities.  For  the  first  time  Priest  and  Sacrifice 
are  identified,  ''  but  the  note  once  struck  is  continually 
sounded  again"  (viii.  3;  ix.  12,  14,  25  f.;  x.  10,  12,  14; 
Eph.  v.  2). 

For  the  law  .  .  .  explanatory  of  the  contrast  be- 
tween the  high  priest's  sacrifices  for  his  own  sins,  and 
Christ  having  no  need  of  this — a  recapitulation  of  26  f. 
This  supreme  atonement  "  once  for  all  "  brings  out  the 
contrast  between  the  priesthood  of  the  law  and  that  fixed 
by  the  oath.  Having  infirmity  corresponds  with  "  his 
own  sins,"  a  Son,  perfected  .  .  .  with  "  who  needeth  not 
daily."  Note  also  "  the  law  "  versus  "  the  word  of  the 
oath,"  "men"  zrrsifs  "  a  Son."  The  law  of  Moses  is 
meant  (vii.  11-19;  v.  i).  The  word  of  the  oath  (vii.  20; 
Ps.  ex.  4)  came  later,  in  David's  time,  bringing  in  a  better 
hope,  prospectively  superseding  it,  and  confirming  the 
promise  which,  antedates  the  law  (Gal.  iii.  17).  The  irre- 
vocable word  of  the  oath  outweighs  the  law,  which  itself 
was  subservient  to  it  and  provisional.  "  Having  in- 
firmity "  =  human  limitations  as  well  as  sinful  impcrfec- 


366  EPISTLE  TO  THE  HEBREWS.  [vii.  26-28. 

tions  (v.  2).  This  rendered  necessary  the  constant  repeti- 
tion of  sacrifices  for  themselves,  while  Christ's  absolute 
freedom  from  sin  gives  an  all-sufificient,  all-embracing  efifi- 
cacy  to  His  sacrifice.  Perfected  (ii.  10  ;  v.  10),  "  through 
the  experience  of  a  true  human  life."  Westc.  :  "  The 
complete  idea  of  the  person  of  the  High  Priest  of  the 
new  dispensation  is  thus  gained  before  His  work  is  un- 
folded in  detail." 

The  crowning  feature,  i.  e.  the  scene  and  the  conditions 
of  His  priestly  work,  toward  which  the  whole  discussion 
converges,  is  now  developed  and  enforced  (viii.  i-x.  18). 


■   CHAPTER  VIII. 

There  is  given  a  general  view  (i)  of  the  sanctuary  in 
which  Christ's  priestly  service  takes  place  (i-6),  and  (2) 
of  the  covenant  which  it  administers  (7-13),  both  corre- 
sponding with  the  dignity  of  His  person,  both  of  them 
heavenly,  spiritual  and  real. 

1-6.  Now  in  the  things  which  we  are  saying  the  chief  point  ts  this :  We 
have  such  a  high  priest,  who  sat  down  on  the  right  hand  of  the  throne  of 
the  Majesty  in  the  heavens,  a  minister  of  the  sanctuary,  and  of  the  true 
tabernacle,  which  the  Lord  pitched,  not  man.  For  every  high  priest  is  ap- 
pointed to  offer  both  gifts  and  sacrifices  :  wherefore  it  is  necessary  that  this 
high  priest  also  have  somewhat  to  offer.  Now  if  he  were  on  earth,  he 
would  not  be  a  priest  at  all,  seeing  there  are  those  who  offer  the  gifts  ac- 
cording to  the  law;  who  serve  that  which  is  a  copy  and  shadow  of  the 
heavenly  things,  even  as  Moses  is  warned  of  God  when  he  is  about  to  make 
the  tabernacle  :  for,  See,  saith  he,  that  thou  make  all  things  according  to 
the  pattern  that  was  shewed  thee  in  the  mount.  But  now  hath  he  obtained 
a  ministry  the  more  excellent,  by  how  much  also  he  is  the  mediator  of  a 
better  covenant,  which  hath  been  enacted  upon  better  promises. 

The  chief  point,  the  main  point  in  regard  to  things 
here  spoken  of.  The  Greek  has  been  rendered  summary, 
outcome,  result,  but  the  discussion  proceeds  to  entirely 
new  points,  the  highest  of  which  is  Christ,  exalted  and 
enthroned,  acting  as  Priest  for  us  in  the  archetypal  sanc- 
tuary, on  the  right  hand  of  the  throne  of  the  Majesty. 
All  previous  references  to  His  priesthood  (ii.  9,  14  f.,  17, 
18;  iv.  15  f.;  V.  9;  vii.  19,  22,  25)  culminate  in  the  ex- 
alted sphere  for  His  high-priestly  service.  His  good  of- 
fices in  our  behalf  are  rendered  before  the  great  white 
throne.     The  subject  follows  after  the  colon,  and   ''chief 

367 


368  EPISTLE  TO  THE  HEBREWS.  [viii.  i-6. 

point  "  is  predicate  to  that  to  which  it  is  prefixed  (1-3). 
The  sanctuary  in  which  such  a  high  priest  officiates  con- 
trasts with  that  of  the  Levitical  high  priest's,  not  only  as 
substance  with  shadow,  the  reaHty  with  the  copy,  but  also 
as  a  sanctuary  of  God's  building  with  that  built  by  men. 
"  Such  a  High  Priest  "  may  be  retrospective  (vii.  26),  or 
prospective  (i,  2),  or  both.  Who  sat  down  (x.  12  ;  xii.  2  ; 
cf.  Ps.  1 10).  He,  the  eternally  perfected  One,  by  virtue  of 
His  essential  being  and  of  the  oath  appointing  Him,  took 
His  seat  on  high  as  sovereign  of  His  kingdom.  His  kingly 
dignity  shines  forth  in  the  exercise  of  His  priestly  office 
in  heaven.  Our  High  Priest  is  Himself  God,  the  Son 
(Rom.  viii.  33  f.),  and  in  the  application  of  His  sacrifice 
sits  on  the  throne  On  the  right  hand,  not  local,  but 
implying  absolute  power,  equal  participation  in  the 
divine  glory.  After  gaining  a  full  view  of  the  significance 
of  the  statement,  the  writer  repeats  i.  3,  but  in  yet 
loftier  terms,  to  emphasize  His  transcendent  royalty  : 
throne  of  the  majesty  =  "  made  higher  than  the  heavens  " 
=  "  perfected  forevermore,"  the  climax  of  all  parallel 
clauses.  In  the  heavens  connects  with  "who  sat  down  " 
and  not  with  "  majesty."  A  minister.  Surprising  an- 
nouncement !  On  the  throne  of  majesty,  yet  serving. 
Christ  sits  as  servant  on  the  throne,  serves  while  He 
reigns.  Specifically  "  a  minister  "  ^  performs  priestly 
functions.  Christ's  exaltation  and  power  are  made  subser- 
vient to  human  salvation.  He  reigns  that  He  may  save, 
i.  e.  fulfil  His  priestly  office.  To  what  a  dignity  this 
elevates  our  fallen  humanity!  The  sense  of  "minister" 
here  is  fixed  and  explained  by  3.  HOLTZII. :  "  One  quali- 
fied to  offer  sacrifices."  What  the  high  priest  does  in  a 
figure  within  the  Holy  of  holies.  He  effects  absolutely  as  a 

1  /Lii-oiy)}  Of  =    "  the   standing  designation  of  tlie  priest  as    minister  of 
Jehovah,"  Is.  Ixi.  6;  Jar.  xxxiii.  21 ;  Neh.  x.  40. 


VIII.  1-6.]  CHAPTER  VIII.  369 

minister  of  the  sanctuary,  i.  e.  the  real  one  in  heaven. 
Tabernacle  is  distinguished  from  it  by  a  more  general 
sense,  though  the  two  are  closely  connected  (ix.  11,  12), 
And  is  explanatory.  The  local  boundaries  and  partitions 
of  the  earthly  type  are  not  transferred  to  the  heavenly 
archetype  (Rev.  xv.  5),  although  the  immediate  presence 
of  God  may  be  distinguished  from  the  scene  of  His  manifes- 
tation to  angels  and  spirits.  "  The  holies  "  ^  ("  sanctuary  ") 
certainly  designates  the  house  of  God  as  to  its  character- 
istic idea  and  essence  (Is.  vi.  3).  The  true,  the  real,  the 
original  versus  its  imperfect  copy.  This  actually  is  what 
it  is  called,  the  eternal  mansion  of  God  (cf.  ix.  24).  The 
designation  of  God's  earthly  dwelling  is  applied  to  the  hea- 
venly abode  in  which  Christ's  priestly  offlce  is  discharged, 
which  the  Lord  pitched,  not  man.  What  another  taber- 
nacle that !  The  "  tabernacle  "  was  of  the  nature  of  a  tent, 
hence  "  pitched  "  (Exod.  xxxiii.  7).  Its  counterpart  is  not 
the  work  of  human  hands  (ix.  ir,  24).  Its  builder  and 
maker  is  God  (xi.  10).  Heaven  itself  is  a  creation  of  God, 
the  Maker  of  all  things  visible  and  invisible.  With  this 
emerges  the  new  point  of  pre-eminence  :  Christ's  action  as 
Priest.  For  every  high  priest  explains  why  Christ  is  en- 
gaged in  priestly  functions.  To  present  offerings  is  the 
specific  official  business  of  every  high  priest.  Wherefore, 
this  being  the  case,  every  high  priest  receiving  his 
appointment  (v.  1-6)  for  this  purpose,  this  high  priest 
(i,  2)  must  of  necessity  also  have  somewhat  to  offer. 
To  speak  of  Christ  as  High  Priest  would  be  meaningless 
did  He  not  have  an  offering.  He  must  have  something 
which  justifies  His  appearance  in  man's  behalf  in  the 
high  court  of  heaven,  an  offering  at   His  disposal,  gifts 

1  riyv  ayiuv  not  =  of  .saints,  of  holy  things,  or  holy  offices.     Throughout 
the  epistle,  ix.  8,  12,  24,  25;  x.   19;  xiii.  11 — excepting  ix.  3,  it  means  the 
Holy  of  holies. 
24 


370  EPISTLE  TO  THE  HEBREWS.  [vni.  i-6. 

and  sacrifices  (v.  \)}  3-6  is  proof  of  1-3.  What  the 
mysterious  "  somewhat  "  is,  the  writer  leaves  to  his 
readers.  He  mentions  (vii,  27 ;  ix.  14,  25)  "  His 
blood  "  ;  (x.  10)  "  His  body."  They,  it  is  assumed,  will 
bear  in  mind  that  He  is  a  "minister"  in  heaven,  and 
that  His  presentation  of  the  Sacrifice  there  corresponds 
to  the  high  priest's  presentation  of  the  sacrifice  in  the 
sanctuary.  The  death  on  the  cross  which  made  expia- 
tion once  for  all,  needs  to  be  applied  (presented)  before 
the  throne  above,  and  that  is  a  continuous,  a  perpetual 
act.  All  is  rendered  clear  by  the  symbolism  on  the  day 
of  atonement  :  the  slaying  of  the  victim,  an  oblation  on 
the  altar,  the  burning  of  the  body  without  the  camp,  and 
the  sprinkling  of  the  blood  before  the  mercy-seat.  The 
first  three  transactions  were  fulfilled  on  Calvary,  while 
the  other  distinct  pontifical  action,  the  bearing  of  the 
sacrificial  blood  into  the  Holy  of  holies,  finds  its  antitype 
in  the  entrance  of  Jesus,  "by  His  own  blood"  (ix.  25), 
into  the  presence  of  God.  The  acts  without  the  most 
holy  place  and  the  act  within  were  correlate,  all  consti- 
tuting one  supreme  act  of  expiation.  With  the  blood  of 
the  victim  slain  at  the  altar  as  a  condition,  the  high 
priest  entered  the  most  holy  place  for  the  purpose  of  its 
presentation.  So  the  yielding  up  of  Christ's  life  and  the 
presentation  to  God  of  that  life  as  yielded  up  are  in- 
separably linked  (Phil.  ii.  8-10),  but  the  latter  is  a  con- 
tinuous act,  a  perpetual  expiatory  application.  "Once 
for  all  "  shed  on  Calvary,  "  once  for  all  "  brought  into 
heaven,  the  blood  of  Jesus  crimsons  forever  the  great 
white  throne.  The  crucifixion  in  its  result  on  the  divine 
government  is  the  most  momentous  event  in  history. 
The  sceptre  of  the  universe  is  swayed  from  the  cross. 
The    Lamb   reigns.     Thus    is    shown    the    necessity    for 

1  The  action  of  the  XzLTovpyhq  =  keirovpytlv  =  Trpoa<j)Epdeiv  dupa  Kal  dvalag. 


VIII.  1-6.]  CHAPTER  VHI.  371 

Christ's  death.  In  order  to  be  a  High  Priest  He  "must 
have  somewhat  to  offer,"  and  He  cannot  enter  into  the 
presence  of  God  for  His  people  with  any  offering  less 
than  Himself. 

And  so  He  must  have  a  place  of  approach,  which  ful- 
fils the  earthly  type  of  the  Holy  of  holies.  This  solves 
the  mystery  of  His  absence  from  His  people.  The  dis- 
charge of  His  priestly  functions  requires  that  He  be  with- 
drawn from  His  people,  like  the  high  priest  when  he 
applied  the  blood  to  the  mercy-seat.  The  absence  of 
Christ  is  now  shown  to  be,  like  His  death,  an  essential 
part  of  the  fulfilment  of  our  hope.  Did  Christ  continue 
on  earth  He  would  not  be  a  priest  at  all,  still  less  high 
priest.  The  law  would  debar  Him  from  the  priesthood. 
There  are  those  on  earth  who  offer  the  gifts,  made  such 
by  the  law  (vii.  14).  Since  then  the  priestly  functions  of 
Christ  must  be  performed  somewhere  and  the  law  forbids 
this  here,  they  must  be  discharged  in  another  sphere,  i.  e. 
in  heaven  (2).  His  expiatory  death  occurred,  indeed,  upon 
earth — as  the  slaying  of  the  goat  was  witnessed  by  the  peo- 
ple— but  the  proper  consummation  of  Christ's  priesthood 
takes  place  in  heaven.  He  was  never  called  priest  when 
on  earth,  and  was  never  known  as  such  until  our  Epistle 
gave  us  this  view  within  the  veil.  According  to  the  law 
may  connect  with  the  antecedent  or  the  relative  clause. 
Who  serve,  lit.  "who  indeed  serve,"  who  in  their  ca- 
pacity as  priests  on  earth  serve  a  copy  and  shadow  of  the 
heavenly  things.  They  were  appointed  to  represent  in 
picture  or  drama  something  higher.  The  shadow  points 
to  the  sun  in  the  heavens.  Serve, 1  here  of  priestly  sacri- 
ficial service.  The  priests,  in  harmony  with  the  shadowy, 
unsubstantial  nature  of  the  whole  ritual,  are  simply  en- 
gaged in  this  roll — an  air  of  depreciation  (xiii.  10),  yet 

1  XarpEveiv  refers  to  divine  service  in  general. 


372  EPISTLE  TO  THE  HEBREWS.  [viii.  1-6. 

the  great  and  divine  purpose  subserved  by  them  is  rec- 
ognized. "  But,  forasmuch  now  that  the  true  High 
Priest  is  come,  the  dignity  of  the  legal  priesthood  fades 
away,  so  the  tabernacle  itself  .  .  .  sinks  to  the  position 
of  a  mere  pattern  and  shadow."  ^  Of  the  heavenly 
things.  Some  :  "  the  heavenly  sanctuary  "  ^  (ix.  23,  24). 
Others:  "The  ideas  of  the  divine  presence  and  the  real- 
ities of  heaven."  The  earthly  sanctuary  is  but  the 
shadow  of  heaven,  its  worship  a  symbol  of  what  is  real- 
ized in  Christ  (6;  x.  i  ;  John  i.  17).  For,  see,  saith  he, 
that  .  .  .  according  to  the  pattern,  the  Scripture  proof 
that  the  Mosaic  system  was  not  an  original.  Moses  was 
instructed  to  make  a  copy,  a  figurative  representation  of 
spiritual  realities  (Exod.  xxv.  40  ;  Acts  xvii.  44).  For, 
belongs  to  the  argument,  not  to  the  citation.  Is  warned. 
The  original  is  used  in  the  active  primarily  of  giving  a 
formal  answer  to  an  inquirer,  then  of  giving  an  authorita- 
tive (divine)  direction  generally  ;  in  the  passive  of  the 
person  who  receives  such  direction,  or  divine  revelation 
(xii.  25  ;  Matt,  ii,  12,  22  ;  Luke  ii.  26;  Acts  x.  22  ;  xi.  7). 
Westc.  :  "  All  had  a  prescribed  character  and  a  divine 
meaning."  "  Saith  He,"  the  oracle,  God  Himself  (Exod. 
xl.  i).  According  to  the  pattern  =  follow  accurately  the 
pattern,  the  original  model  seen  by  Moses.  Many  ex- 
positors :  Moses  had  a  vision  of  the  heavenly  sanctuary, 
an  apprehension  of  it  which,  under  divine  guidance,  en- 
abled him  to  reproduce  it  on  earth.  He  accordingly  did 
not  produce  a  copy  of  a  copy,  but  a  structure  fashioned 
(Acts  vii.  44)  after  the  original  revealed  to  his  vision. 
The  impression  flashed   upon  his    inward  eye  he  trans- 

1  i-rroSeiy/ia,  cf.   Seixdivra  =  an  outline,  draught,  imperfect   copy.      CKia 
emphasizes  yet  more  its  imperfection. 

2  Tuv  eTTOVfjaviuv,  2. 


VIII.' 1-6.]  CHAPTER  VIII.  373 

latcd  into  the  visible  form  of  the  tabernacle,  ministered 
in  by  the  Levitical  priests. 

Christ's  priesthood  pertains  not  to  this  "  copy."  It 
has  to  do,  not  with  the  shadow  of  heavenly  things,  but 
with  the  substance,  the  realities  themselves.  Disqualified 
for  being  a  priest  on  earth,  He  has  obtained  a  priest- 
hood,^ a  sacerdotal  function,  as  far  exalted  above  the 
existing  priestly  service  as  the  new  covenant  is  superior 
to  the  old,  and  its  superiority  is  attested  by  its  superior 
promises. 

But  now,  logical,  not  temporal,  antithetical  to  \?  "  If 
He  were  on  earth  "  a  certain  result  would  issue,  but  He 
is  not.  He  has  obtained  a  supermundane  ministrj^  a 
ministry  the  more  excellent^  by  how  much  also  he  is 
the  mediator  of  a  better  covenant.  "  Also,"  an  addi- 
tional proof  of  its  supernal  dignity.  Not  only  is  His 
priestly  ministration  in  heaven,  but  its  superiority  is 
"also"  logically  involved  in  the  superiority  of  the  cove- 
nant He  mediates.  Covenant  and  priesthood  correspond 
(vii.  22).  Each  in  turn  exalts  the  other.  The  better  the 
covenant  the  greater  the  priesthood  ;  the  higher  the  rank 
of  the  priest  the  better  the  covenant.  The  priesthood 
is  the  potency,  the  covenant  is  the  operation  of  the 
potency.  Here  Christ  is  mediator,  there  "  surety,"  "*  a 
more  general  term.  "  Both  point  to  a  sphere  beyond 
that  of  the  Levitical  priests."  They  served  to  maintain 
the  covenant  relation,  to  remove  disturbances  thereof, 
"  whereas  Jesus  is  both  founder  and  finisher  as  well  as 
conservator  of  the  N.  T.,"  combining  in  Himself  as  anti- 
type both  the  offices  of  Aaron  and  of  Moses,  the  latter 

1  XeiTovpyia.  ^  el  fih  ovv  7't-rsus  vinu  fV. 

3  (haipopurfpa^,  i.  4.  The  term  "  recognizes  an  exceptional  excellence  in  tliat 
which  is  surpassed."    The  contrast  is  with  5. 


374  EPISTLE  TO  THE  HEBREWS.  fviii.  7. 

being  the  mediator  of  the  O.  T.  (iii.  i).  Jesus  proclaimed 
the  new  covenant,  made  the  offering  by  which  it  was 
established  and  sealed,  and  forever  administers  it,  stand- 
ing between  the  contracting  parties,  uniting  them  into 
fellowship.  Which  hath  been  enacted,  lit.  "  which  in- 
deed," "such  that  it  is,"  this  covenant  with  its  treasures, 
resting  upon  better  promises,  has  become  a  fixed  law. 
The  Gospel  is  not  only  the  fulfilment  of  the  law,^  it 
has  all  the  force  of  law  (10),  supersedes  all  law.  It  is 
the  law  of  faith  versus  the  law  of  works  (Rom,  iii,  27  ; 
viii,  2;  ix.  21),  Every  revelation  which  ordains  and 
regulates  the  relation  of  God  to  His  people,  everything 
in  God's  universe,  comes  under  the  reign  of  law.  Better 
promises :  those  given  in  the  following  inspired  descrip- 
tion, comprehending  the  spirituality  and  efficacy  of  the 
new  relation  (10,  11),  which  springs  from  complete  forgive- 
ness (12)  and  meets  all  the  longings  and  needs  of  lost 
men.  These  promises  are  "better"  pre-eminently  be- 
cause they  are  sure  of  fulfilment  (Rom.  viii.  3).  "  Prom- 
ises," it  is  said,  "  because  they  find  their  realization  by 
man's  appropriation  of  Christ's  priestly  work." 

7.     For  if  that  first  coziotant  liad  been  faultless,  then  would  no  place  have 
been  sought  for  a  second. 

If  that  first  ...  in  distinction  from  a  second,  proof 
that  the  first  covenant  to  which  the  readers  clung  so 
tenaciously  is  to  be  surpassed.  Were  it  free  from  de- 
fect, as  good  as  it  could  be,  did  it  attain  the  end  to 
which  it  points,  i.  e.  bring  about  perfection  (vii.  1 1  ff., 
19),  there  would  have  been  no  occasion  to  seek  after  a 
second  one  side  by  side  with  the  first.  The  end  of  a 
covenant  is  the  realization  of  its  promises,  and  these  prom- 
ises could  not  be  better  if  the  first  covenant  had  con- 
tained the  best.     By  their  own  language  relative  to  a  new 

1  vtvoiiotitTT/Tai  vii.  II. 


VIII.  S-I2.]  CHAPTER  VIII.  375 

covenant,  the  prophets  recognized  the  imperfect  and  tran- 
sitory character  of  the  Mosaic  system,  and  witnessed  to 
the  superiority  of  the  new  order  over  the  old.  Then 
would  no  place  have  been  sought  -=  there  would  have 
been  no  place  for  a  second,  and  a  second  would  not  have 
been  sought.  Not  the  covenant  was  sought  but  "  the 
place  for"  it,  the  circumstances  under  which  it  could  be 
realized.  The  first  one  being  yet  in  full  force  there  was 
a  searching  for  something  more.  Westc.  :  "  The  feeling 
of  dissatisfaction,  want,  prompted  to  a  diligent  inquiry; 
and  to  this  the  words  addressed  to  Jeremiah  bear  wit- 
ness." Amid  the  overthrow  of  the  old  system,  men 
were  seeking  for  something  better  from  the  prophet  Jere- 
miah. There  is  suggested,  also,  the  idea  of  awaiting  the 
set  time,  the  historic  manifestation  of  the  better  things 
expected.  VON  SODEN :  since  a  covenant  is  concluded 
by  offerings  (ix.  16-22),  and  since  offerings  required  a 
sanctuary,  "a  place"  must  be  "sought,"  because  on  earth 
there  was  no  room  for  it  (viii.  4).  Where  the  place  is 
found,  is  indicated  (viii.  i),  and  fully  described  (xii.  22  f.). 
Herewith  follows  the  prophetic  word  as  to  the  admitted 
defects  of  "  that  "  covenant  and  the  divine  purpose  to 
supersede  it. 

8-12.     For  finding  fault  with  them,  he  saith. 
Behold,  the  days  come,  saith  the  Lord, 
That  I  will  make  a  new  covenant  with  the  house  of  Israel  and  with 

the  house  of  Judah  ; 
Not  according  to  the  covenant  that  I  made  with  their  fathers 
In  the  day  that  I  took  them  by  the  hand  to  lead  them  forth  out  of  the 

land  of  Egypt ; 
For  they  continued  not  in  my  covenant, 
And  I  regarded  them  not,  saith  the  Lord. 

For  this  is  the  covenant  that  I  will  make  with  the  house  of  Israel 
After  those  days,  saith  the  Lord  ; 
I  will  put  my  laws  into  their  mind, 
And  on  their  heart  also  will  I  write  them  : 
And  I  will  be  to  them  a  God. 


376  EPISTLE  TO  THE  HEBREWS.  [viii.  8-12. 

And  they  shall  be  to  me  a  people  : 

And  they  shall  not  teach  every  man  his  fellow-citizen, 

And  every  rnan  his  brother,  saying,  Know  the  Lord : 

For  all  shall  know  me, 

From  the  least  to  the  greatest  of  them. 

For  I  will  be  merciful  to  their  iniquities, 

And  their  sins  will  I  remember  no  more. 

We^^e  there  no  finding  fault  with  that  first  covenant, 
no  other  would  have  been  thought  of ;  but  there  is 
finding  fault,  by  Jehovah  Himself.  "Finding  fault" 
versus  "  faultless  "  (7).  The  "  fault  "  found  is  obviously  a 
quality  of  the  covenant.  The  people's  own  experience 
attested  its  faulty  character,  and  they  too  are  faulted  (9). 
He  saith,  i.  e.  God.  The  promise,  I  will  make  a  new 
covenant,  stamps,  indirectly,  the  first  one  with  imperfec- 
tion. It  was  not  the  final  one.  From  "  behold  "  to  "  no 
more  "(12),  this  magnificent  citation  is  from  Jer.  xxxi. 
31-34,  with  slight  variations  from  the  LXX.  (Cf.  Ezek. 
xxxvi.  25-27.)  Its  Messianic  meaning  cannot  be  misun- 
derstood or  evaded.  Westc.  :  "  The  whole  situation  is 
Messianic,  no  less  than  the  special  words.  The  time  of 
national  humiliation  is  the  time  of  ardent  hope.  The 
fall  of  the  kingdom,  which  was  of  man's  will,  is  the 
occasion  of  a  greater  promise."  The  prophecy  brings 
out  the  sharp  contrast  between  the  law  with  its  require- 
ments, and  the  Gospel  with  its  grace.  New  covenant. 
Many  prefer  new  testament,  whence  is  derived  that 
title  for  the  later  Sacred  Scriptures.^  I  will  make — the 
writer  uses  a  stronger  term  ^  than  that  of  the  LXX.,  ex- 
pressing rilore  clearly  the  conclusive,  definitive,  perfecting 
power  of  the  Gospel  dispensation.  With  the  house  of 
Israel  and  ,  .  .  Judah  =  with  the  whole  covenant  people. 

1  naivoi;  "  expresses  that  which  is  new  in  regard  to  what  has  preceded,  as 
novel  in  character,  or  unused ;  wof,  that  which  is  new  in  regard  to  its 
own  being,  as  having  been  in  existence  but  a  short  time."     (Westc.) 

2  cri'i're/ltcrw. 


viii.  S-I2.]  CHAPTER  Vni.  377 

Israel,  the  northern  kingdom,  had  also  gone  into  cap- 
tivity. Although  it  had  sunk  into  deeper  apostasy 
than  Judah,  yet  God  had  not  cast  it  off.  10  mentions 
only  Israel,  including  the  whole  united  nation  in  this 
nobler  term.  All  Israel  shall  have  part  in  the  new 
covenant,  which  will  be  not  according  to  .  .  .  with  their 
fathers.  This  characterizes  the  new  covenant  ncca- 
tively.  It  will  not  resemble  the  old.  Christianity  is  not 
an  improved  Judaism.  It  is  original,  different  in  char- 
acter and  content  from  the  covenant  made  with  the 
fathers,  although  God  was  the  founder  of  that  also. 
He  will  do  even  better  for  the  children  than  He  did  for 
their  fathers,  fulfilling  to  them  the  old  covenant  by 
superseding  it.  I  took  them  by  the  hand,  a  touching  rc^> 
resentation  of  God's  gentle  and  tender  dealing  with  their 
forefathers.  This  historic  reference  leaves  no  question  that 
the  Mosaic  economy,  the  covenant  "  connected  with  the 
formation  of  the  nation,"  is  the  subject.  The  reason  for 
a  new  one  is,  they  continued  not.  Not  only  individuals, 
the  whole  people,  broke  away  from  it  (iii.  16).  Although 
through  atoning  blood  they  had  been  delivered  from 
Egypt,  and  had  been  baptized  in  the  Red  Sea,  tlikcy  fell 
away  from  the  gracious  covenant,  and  thus  the  bond  M'as 
dissolved.  And  I,  i.  e.  I  also,  or  I  in  consequence,  regarded 
them  not,  had  no  care  for  them.  The  povenantal  relation 
became  futile,  its  purpose  miscarried.  ''  For  they  "... 
and  "  I  "  :  emphatic  antithesis.  "  They  "  remained  itot 
in  the  covenant,  rendering  it  unavailing.  And  "  I  "  also 
withdrew  the  favor  vouchsafed  by  it  to  the  people. 
Israel's  unfaithfulness  does  not,  however,  annul  God's 
faithfulness.  For  with  the  discovery  of  the  inefficacy  of 
"  that  first  covenant  "  He  devises  a  new  and  better  one. 
"  And  so  grace  was  outbidden  by  yet  larger  grace." 
The    positive   attributes   of    the  "  new  covenant "  fol' 


378  EPISTLE  TO  THE  HEBREWS.  [viii.  8-12, 

low.  They  are  internal  or  spiritual,  efficacious  and 
resting  on  forgiveness.  The  covenant  that  I  .  .  .  a 
free  act  of  God,  who  of  His  own  will  contracts  gracious 
relations  with  sinful  men,  and  binds  Himself  to  confer 
on  them  extraordinary  blessings.  After  those  days  =  as 
in  8.  After  a  fixed  period,  the  new  covenant  will  be 
concluded  with  the  reunited  house  of  Israel.  "  Israel  " 
is  used  in  preference  to  "  Judah,"  of  the  gracious  relation 
into  which  God  brought  His  people  (Gen.  xxxii.  28; 
XXXV.  10;  Exod.  xxxiii.  13).  Put  my  laws  into  their 
mind.  Instead  of  the  yoke  of  legalism,  the  bondage  to 
the  letter,  imposed  from  without,  there  is  to  be  put  in 
man  a  divinely  implanted  law,  an  ethical  principle  work- 
ing from  within.  And  on  their  heart  also,  having  its 
centre  in  the  heart,  a  new  life  force  at  the  springs  of  action, 
a  part  of  their  inmost  personality  (2  Cor.  iii.  2,  3).  Better 
than  the  law  inscribed  on  table  of  stone,  with  its  cold  and 
hard  requirements,  it  will  develop,  under  grace,  spon- 
taneous activity  in  the  conscience,  the  affections,  and 
the  will,  loving  obedience  taking  the  place  of  obstinate 
resistance.  And  I  ...  a  God,  and  they  ...  a  people. 
God  purposed  in  the  first  covenant  to  form  a  people  truly 
His  own  (Exod.  vi.  7;  Lev.  xvi.  12),  by  separating  Israel 
from  the  gentiles,  but  that  was  only  typical,  and. the  new 
covenant  proves  here  again  to  be  the  fulfilment  of  the  old. 
It  establishes  the  innermost  life  communion  between  man 
and  God  (Rev.  xxi.  3  ;  2  Cor.  vi.  16).  God  will,  in  the 
highest  sense,  be  their  God,  adored  and  beloved  by  them, 
they  in  the  highest  sense  His  people,  protected  and 
blessed  by  Him.  The  result  of  this  new  covenant  is 
that  they  shall  not  teach  every  man  his  fellow=citizen 
.  .  .  know  the  Lord.  "  They  shall  not  "  =  there  will  be 
no  need  any  longer  of  a  privileged  class,  like  the  priests 
who    read    the    law   to    the    people    (Mai.   ii.   7),    or  the 


VIII.  8-12.]  CHAPTER   VIIL  37f) 

scribes  who  interpreted  it,  and  that  for  the  reason  that 
the  knowledge  of  God  will  be  a  common  heritage,  the 
possession  of  all  His  people  :  For  all  shall  know  him,  as 
the  result  of  His  law  engraven  on  their  minds  and  hearts 
(i  John  ii.  27  ;  John  vi,  45  ;  Joel  ii.  28,  32).  This  pas- 
sage is  perverted  when  employed  to  deny  the  necessity 
of  the  written  word.  Christ  has  revealed  God  to  men 
(John  i.  18  ;  xvii.  6),  and  the  Spirit  guides  believers  into 
the  whole  truth,  but  the  revelation  alike  of  the  Son  and 
of  the  Spirit  reaches  us  only  through  the  outward  word. 
The  plenitude  of  revelation  thus  given  and  the  illuminat- 
ing power  of  the  Holy  Ghost  vouchsafed,  will  cause  God 
to  be  truly  known,  yea,  truly  known  to  all  (Hab.  ii.  14). 
From  the  least  .  .  .  The  Hebrew  idiom  uses  the  posi- 
tive as  superlative.  A  little  child  may  "  know  "  God  as 
truly  as  the  wise  and  great  (Matt.  xi.  25).  Pre-eminently 
will  God  be  known  by  the  inward  experience  of  the  for- 
giveness  of  sins.  For  1  will  be  merciful  ...  I  remem- 
ber no  more,  reveals  the  secret  of  the  communion  with 
God  effected  under  the  new  covenant,  prevenient  grace 
blotting  out  our  iniquities.  Sin  bars  the  soul  from  God, 
and  obscures  the  knowledge  of  God,  and  until  this 
barrier  be  removed  every  remedial  effort  proves  abor- 
tive. The  law  did  not  remove  it,  but  the  grace  of  the 
new  covenant  forgives  as  well  as  gives,  and  thus  man 
comes  to  have  communion  with  God.  The  place  of  for- 
giveness in  the  new  economy  is  initiative.  It  is  the 
underlying  basis  and  cornerstone.  Del.  :  "  That  in 
Christ  Jesus  all  our  sins  arc  once  for  all  forgiven,  that  we 
have  nothing  to  do  but  to  receive  this  forgiveness  in 
humble  faith  ;  and  that  when  we  fall  into  sin  the  cove- 
nant foundation  still  remains,  and  needs  not  the  repeti- 
tion of  legal  sacrifices  to  give  it  fresh  validity  ;  —  this 
indeed   is  the  principal  and  fundamental  prerogative  of 


380  EPISTLE   TO   THE  HEBREWS.  [viii.  13. 

the  new  covenant  :  for  *  where  forgiveness  of  sins  is, 
there  is  also  life  and  salvation.'  "  This  is  "  the  innermost 
centre-point  "  of  the  difference  between  the  law  and  the 
Gospel,  and  herein  lies  the  pledge  of  the  efificacy  of  the 
new  covenant. 

13.  In  that  he  saith,  A  new  covenant,  he  hath  made  the  first  old.  But 
that  which  is  becoming  old  and  waxeth  aged  is  nigh  unto  vanishing  away. 

New  indicates  the  other  covenant  to  be  old.  That 
significant  word  of  God  settled  the  character  of  the  first 
covenant,  made  it  old,  worn-out,  no  longer  of  service, 
and  in  consequence  obsolete.  This  is  the  logical  out- 
come of  the  prophecy.  Without  directly  saying  so  it 
points  in  effect  to  a  better  covenant  really  superseding 
the  earlier  one.  The  abrogation  of  that  is  mildly  sug- 
gested :  that  which  is  becoming  old,  "  daily  growing 
older  and  feebler,  losing  more  and  more  its  former  life 
and  energy,"  is  nigh  unto  vanishing  (cf.  vi.  8),  slowly 
approaching  that  final  point  "  where  its  very  existence 
and  right  to  exist  will  have  come  to  an  end."  This 
aging  and  vanishing  of  the  Mosaic  system  was  recognized 
by  the  prophets. 

The  Scriptural  warrant  being  given  for  the  new  cove- 
nant, and  for  the  disappearance  of  the  old,  there  follow 
the  new  priestly  ministrations,  a  better  service  and  a  better 
sanctuary  corresponding  with  the  better  covenant.  Not- 
withstanding this  Scripture,  the  readers,  says  DEL.,  "  were 
dazzled  by  the  pomp  of  the  Levitical  forms  of  worship, 
and  took  offence  at  the  humilities  of  the  religion  of  the 
cross.  To  guard  them  from  such  temptation,  the  writer 
proceeds  to  show  how  the  glory  of  the  O.  T.  sanctuary, 
with  its  sacred  furniture  and  priestly  ministers,  pales  be- 
fore the  infinitely  more  gracious  and  majestic  glories  of 
the  Pligh  Priest  of  the  N.  T.,  and  of  the  eternal  sanct- 
uary in  which  He  vouchsafes  to  mediate  for  us." 


CHAPTER  IX. 

1-5.  Now  even  the  first  coz>cnant  had  ordinances  of  divine  service,  and 
its  sanctuary,  a  sanctuary  of  this  world.  For  there  was  a  tabernacle  pre- 
pared, the  first,  wherein  -cvere  the  candlestick,  and  the  table,  and  the  shew- 
bread ;  which  is  called  the  Holy  place.  And  after  the  second  veil,  the 
tabernacle  which  is  called  the  Holy  of  holies ;  having  a  golden  censer,  and 
the  ark  of  the  covenant  overlaid  round  about  with  gold,  wherein  was  a 
golden  pot  holding  the  manna,  and  Aaron's  rod  that  budded,  and  the 
tables  of  the  covenant  ;  and  above  it  cherubim  of  glory  overshadowing  the 
mercy-seat ;  of  which  things  we  cannot  now  speak  severally. 

The  author  Hngers  reverently  among  the  hallowed 
treasures  of  the  past.  Notwithstanding  their  faulty  and 
temporary  character,  those  sacred  forms  had  great  signi- 
ficance, they  were  divinely  appointed  liturgical  ordi- 
nances. Now,  logical,  better  "then,"  or  "therefore,"  re- 
ferring to  viii.  5.  Even,  better,  "also."  The  old  cove- 
nant is  compared  with  the  new,  the  former  "  also  "  had 
ordinances  .  .  .  =  divinely  ordained  regulations  as  to  wor- 
ship.-^ Had.  (Cf.  2  "  there  was.")  It  is  no  longer  valid. 
And  its  sanctuary  ...  of  this  world.  These  services 
presuppose  a  sacred  place  for  conducting  them,  a  sanct- 
uary divinely  provided  (viii.  5).  "  This  world,"  versus  t\\e 
heavenly  sanctuary  (11)  in  which  Christ  ministers  (24; 
viii.  2-4).  Its  place,  material,  construction  and  character 
were  terrestrial.  The  Gredk  singular=the  general  notion 
of  the  sanctuary  without  regard  to  its  different  parts. 
Forthere  was.      In  justification  of  i,  the  author  details  the 

'  SiKaiUfia  =  "  an  ordinance  or  sentence  pronounced  by  an  authoritative 
power." 


382  EPISTLE  TO  THE  HEBREWS.  [ix.  1-5. 

constitutive  parts.  Prepared  ^  not  only  =  construction, 
but  the  supply  of  all  necessary  furniture  and  equipment. 
The  first  (tabernacle),  the  outermost,  or  forepart  of  the 
edifice  as  approached  by  the  worshipper,  the  two  cham- 
bers being  viewed  as  two  "  tents."  Wherein  were — "  are  " 
accords  with  "is  called  "  and  "go  in  continually"  (6). 
The  candlestick  (Exod.  xxv.  31-39;  xxxvii.  17-24)  was 
made  of  pure  gold,  having  an  upright  shaft  and  six 
branches,  making  in  all  seven  lamps.  And  the  table,  and 
the  shewbread,  lit.  "  the  table  and  the  setting  out  of  the 
bread."  The  table  made  of  acacia  or  shittim  wood  and  over- 
laid with  pure  gold,  received  its  "sacramental  character" 
from  the  twelve  loaves  which  were  exposed  to  view  upon 
it  (Exod.  xxv.  23-30;  xxvi.  35  ;  xxxvii,  10-16;  Lev.  xxiv. 
5  ff.).  Which  (qual.  relative)  is  emphatic  :  which  first  tent 
with  the  sacred  utensils  is  called  the  Holy  place,  lit.  "  the 
Holies."  2  After  the  second  veil  (vi.  19), — a  curtain  hung 
also  before  the  Holy  place  (Exod.  26;  31  ff.) — came  the 
inner  division,  called  the  Holy  of  holies.  "  The  second 
veil,"  made  of  blue,  purple,  and  scarlet  wool,  and  fine 
linen,  adorned  with  figures  of  cherubim,  and  hung  on  four 
gilded  pillars,  concealed  the  second  tabernacle,  "  the  Holy 
of  holies,"  this  Hebrew  superlative  conveying  the  idea 
of  special  holiness.  It  was  a  cube  and  without  light. 
Among  its  contents  was  a  golden  censer,  correctly  ren- 
dered "  altar  of  incense."  ^  "  Censer"  would  introduce  into 
this  brief  enumeration  a  utensil  which -the  O.  T.  never 
mentions  as  part  of  the  furniture  of  the  Holy  of  holies,  and 
would  cause  the  omission  of  one  of  the  most  conspicuous 


1  KCiraaKevdciOa,  6  ;  iii.  3. 

2  ayia  z/t'rsus  a)  la  ayitjv,  the  Holy  of  holies. 

3  Philo  and  Josephus,  contemporaries  of  this  epistle,  and  Clem.  Alex, 
use  Ovfuar/'/piop  for  the  altar  of  incense  in  describing  the  furniture  of  the 
temple,  but  the  LXX.  do  not. 


IX.  1-5.]  CHAPTER  IX.  383 

and  significant  articles  of  the  tabernacle.  The  golden 
censer  was  certainly  not  kept  in  the  Holy  of  holies,  for 
the  high  priest  could  not  enter  without  it  (Lev.  xvi. 
12,  13).  Its  immediate  connection  with  "  the  ark  "  in- 
dicates like  importance  with  that,  an  essential  part  of  the 
tabernacle,  which  the  "  censer  "  certainly  was  not.  The 
objection  to  "  golden  altar  "  that  it  did  not,  as  implied 
here,  stand  within  the  Holy  of  holies  (Exod.  xxx.  i  ff.) 
disappears  when  we  remember  its  use  by  the  high  priest 
on  the  day  of  atonement  (Lev.  16).  It  was  significantly 
located  directly  before  the  ark  close  by  the  veil,  "before 
the  mercy-seat  "  (Exod.  xxx.  6  ;  Lev.  xl.  5),  convenient 
for  use  in  conjunction  with  it  in  the  supreme  sacrifice. 
"The  golden  altar"  stands  before  the  throne  (Rev.  viii. 
3,  4  ;  cf.  Is.  vi.  6).  Both  passages  show  that  "  the  type  of 
heaven  could  not  be  without  its  proper  altar  (cf.  i  Kings 
vi.  22  f.).  To  all  intents  this  altar  belonged  rightly  to  the 
most  Holy  place,  but  stood  just  without  for  the  daily  offer- 
ings. Not  its  location,  but  its  import,  connects  it  with  the 
Holy  ofholies.  The  ark  of  the  covenant  .  .  .  (Exod.  xxv. 
10  ff.),  the  most  sacred  and  important  vessel  of  all,  a  chest 
overlaid  within  and  without  with  fine  gold.  The  repeti- 
tion of  "  gold,"  "  golden,"  shows  the  costly  and  magnifi- 
cent character  of  the  Levitical  cultus.  Wherein  1  was  (is) 
a  golden  pot  (according  to  LXX.)  holding  the  manna 
(Exod.  xvi.  32-34).  And  Aaron's  rod  .  .  .  (Num.  xvii. 
2  ff.).  Its  budding  was  the  witness  of  his  exclusive  right 
to  the  priesthood.  And  the  tables  ...  i.  e.  the  two 
stone-plates  on  which  God  engraved  the  law  (Exod.  xxv. 
16  ;  Deut.  X.  i,  2).  Over  the  ark  were  the  cherubim  .-.  . 
(Exod.  XXV.  18  ff.  ;  xxxvii.  7  ff.),  two  of  these  symbolic 
bearers  of  the  glorious  divine  presence,^  their  faces 
toward  each  other  and  gazing  on   the  mercy-seat   which 

1  iv  fj,  along  with.  "^  Cherubim,  lleb.  pi.  of  cherub. 


384  EPISTLE  TO  THE  HEBREWS.  [ix.  6-10. 

they  "  overshadowed "  with  their  outstretched  wings 
(Exod.  XXV.  20).  Of  glory  indicates  their  office.  Like 
flaming  chariots  they  are  bearers  of  the  majesty  of  God 
(Ezek.  ix.  3 ;  i  Sam.  iv.  21;  Exod.  xxv.  22;  Num.  vii. 
89).  The  merc.y=seat  was  the  Hd  of  the  ark  supporting 
the  cherubim,  Ht.  the  "  covering,"  but  it  is  distinct  from 
the  ark  which  is  complete  without  it.  It  bore  the  char- 
acter of  an  altar,  the  expiation  of  the  sins  of  the  people 
being  performed  by  the  sprinkling  of  blood  "  upon," 
"  toward,"  and  "  before  the  mercy-seat  "  (Rom.  iii  25). 
Its  place  was  between  the  tables  of  the  law  and  the 
divine  glory,  as  the  meeting-place  of  God  and  His 
people.     It  was  the  throne  of  grace. 

But  the  writer  cannot  linger  on  the  import  of  these 
things.  Sublime  self-restraint!  How  suggestive  the 
silence  of  Scripture  !  He  must  go  on  with  the  great 
lesson  which  is  to  be  drawn  from  the  priestly  service  which 
determined  the  twofold  division  of  the  tabernacle. 

6-10.  Now  these  things  having  been  thus  prepared,  the  priests  go  in 
continually  into  the  first  tabernacle,  accomplishing  the  services  ;  but  into 
the  second  the  high  priest  alone,  once  in  the  year,  not  without  blood,  which 
he  offereth  for  himself,  and  for  the  errors  of  the  people  :  the  Holy  Ghost 
this  signifying,  that  the  way  into  the  holy  place  hath  n6t  yet  been  made 
manifest,  while  as  the  first  tabernacle  is  yet  standing;  which /j  a  parable  for 
the  time  ncnv  present;  according  to  which  are  offered  both  gifts  and  sacri- 
fices that  cannot,  as  touching  the  conscience,  make  the  worshipper  perfect, 
^««^  only  (with  meats  and  drinks  and  divers  washings)  carnal  ordinances, 
imposed  until  a  time  of  reformation. 

Now  these  things  .  ,  .  turns  to  the  main  thought, 
for  the  sake  of  which  the  sketch  of  the  sanctuary  was  in- 
troduced, and  especially  to  the  significant  limitations  of 
its  respective  parts.  Having  been  thus  prepared,  they 
did  not  meet  the  need  of  the  worshipper.  The  priests 
versus  "  the  high  priest  "  (7).  The  first  tabernacle  (2), 
the  anterior  chamber,  the  holy  place,  the  scene  of  man's 
(symbolic)    worship,  the   way    of  his  approach  to  God. 


IX.  6-10.]  CHAPTER  IX.  385 

Go  in  continually  rrrj-z/j'  "once  in  the  year"  (7),  every 
day  (xiii.  15),  "without  intermission,  on  any  and  every 
day  of  the  year,"  a  service  knowing  essentially  no  formal 
limits.  Accomplishing,  performing,  the  services  :  offer- 
ing incense  morning  and  evening,  trimming  and  lighting 
the  lamps  (Exod.  xxx.  7),  and  placing  and  removing  the 
shew-bread  on  the  Sabbath.  But  into  the  second,  the 
inner  chamber,  the  most  holy  place,  "  the  oracle,"  the 
symbol  of  the  immediate  divine  presence,  once  in  the 
year  (Exod  xxx.  10  ;  Lev.  xvi.  34).  Only  on  the  day  of 
atonement,  the  tenth  day  of  the  seventh  month  (Tisri), 
was  the  mercy-seat  enthroning  the  divine  presence  access- 
ible and  then  only  to  the  high  priest.  On  that  day  he 
entered  indeed  more  than  once,  first  with  the  blood  of 
the  bullock  for  himself,  then  with  the  blood  of  the  goat 
for  the  errors  of  the  people  (Lev.  xvi.  12-16).  Tradi- 
tion has  him  enter  four  times,  first,  with  the  pan  of  live 
coals  and  the  incense,  and  fourthly  after  the  evening 
sacrifice,  to  bring  away  the  censer,  but  only  the  two  en- 
terings  for  atonement  concern  us  here.  Not  without 
blood.  Emphatic.  What  restrictions  beset  the  approach 
to  God  :  only  one  approach  a  year  was  allowed,  and 
then  to  only  one  representative,  and  to  him  only  as  he 
came  with  another  life  than  his  own.  (Cf.  x.  19.)  Which 
he  offereth.  The  use  made  of  the  shed  blood  in  the 
Holy  of  holies  is  the  essential  expiatory  action  (Lev.  i. 
5).  Del.  :  "  First  the  blood  of  either  sacrifice  was 
sprinkled,  once  upwards,  and  seven  times  backwards 
before  the  mercy-seat ;  after  this  the  horns  of  the  altar 
of  incense  were  anointed  with  the  mingled  blood  of  both 
sacrifices,  and  the  same  sprinkled  seven  times  before  it  ; 
lastly,  the  remainder  of  the  blood  was  poured  out  at  the 
foot  of  the   altar    of  burnt-offering."     Errors,^  offences 

1  ayvniiiiara  =  sins  of  ignorance. 
25 


386  EPISTLE  TO  THE  HEBREWS.  [ix.  6-ia 

not  committed  in  open  defiance  of  God's  law,  but  uncon- 
sciously, through  human  weakness.  Only  for  sins  com- 
mitted with  a  passive  consciousness  was  expiation  pro- 
vided (vi.  4-6  ;  X.  26  ff.). 

These  divisions  and  arrangements  of  the  sanctuary  are 
mute  object  lessons  by  which  the  Holy  Ghost  taught 
that  the  way  into  the  (most)  Holy  place  had  not  yet  been 
revealed,  that  no  way  to  God  stood  open.  Approach  to 
God  was  possible  only  through  a  representative  and  then 
under  manifold  restrictions.  Westc.  :  "  The  tabernacle 
witnessed  constantly  to  the  aim  of  man  and  to  the  fact 
that  he  could  not  as  yet  attain  it.  He  could  not  pene- 
trate to  that  innermost  sanctuary  to  which  he  necessarily 
looked,  and  from  which  blessing  flowed.  The  same  in- 
stitutions which  brought  forcibly  to  the  Israelite  the 
thought  of  divine  communion  made  him  feel  that  he 
could  not  yet  enjoy  it  as  it  might  be  enjoyed."  The 
supreme  act  of  worship,  in  which  the  high  priest  passed 
through  the  Holy  place,  was  but  an  exhibition  of  the  im- 
perfection of  the  covenant  (vii.  11),  and  a  prefiguration 
of  the  passion  and  ascension  of  Christ  (i  i). 

The  Holy  Ghost  this  signifying  .  ,  .  lit.  the  Holy 
Ghost  indicating  this :  that  the  way,  etc.  Temporary 
and  inferior  as  was  the  old  dispensation,  it  served  a 
divine  purpose.  The  ideas  expressed  by  these  forms 
and  the  negative  results  of  their  administration  accorded 
with  the  design  of  the  Holy  Ghost.  God  speaks  by 
ordinances  as  well  as  in  words,  by  inaudible  sacraments 
as  well  as  by  audible  sounds.  The  Holy  Spirit  whom 
Christ  promised  as  the  Church's  Teacher  (John  xvi.  13), 
filled  the  same  ofifice  under  the  Jewish  Church  (iii.  7). 
"  Signifying"  (pres.)  :  He  interprets  these  voiceless  types, 
and  that  continuously.^     He  not  only  inspired  the  Script- 

1 7//I0W,  cf.   xii.  27;   I  Pet.  i.  II. 


IX.  6-IO.]  CHAPTER  IX.  387 

ures  and  their  ordinances,  but  imprints  their  lessons  on  our 
minds  (i  Cor.  ii.  12  ff.).  The  way  into  the  holy  place, 
lit.  the  way  of  the  holies,  is  the  way  of  approach  to  it 
(Gen.  iii.  24;  cf.  x.  19).  The  holy  place,  lit.  "the  Holies" 
(pi.  of  manifoldness),  the  Holy  of  holies.  In  3  it  =  the 
outer  sanctuary  versus  the  inner,  but  it  =  the  latter  in  12, 
24,  25  ;  X.  19;  xiii.  ii  ;  cf.  Lev.  xvi.  2,  16  f.,  20,  etc.,  here 
not  the  typical  one  on  earth,  but  the  real  one,  "  the  place 
of  the  Divine  Revealed  Presence."  Hath  not  .  .  .  mani= 
fest :  the  way  of  approach  is  barred,  hidden,  while  as,  as 
long  as,  the  first  tabernacle  (2,  6)  is  yet  standing.  "  The 
holy  place,"=  the  Holies,  comprehends  here  both  cham- 
bers, "  the  first  "  (6)  and  the  "  second  "  (7).  The  former 
was  the  vestibule  of  the  divine  presence  chamber,  the 
way  of  approach  versus  the  presence  itself,  the  scene  of 
worship  versus  the  scene  of  revelation.  And  this  sanc- 
tuary of  habitual  worship  "  yet  standing,"  showed  the 
restrictions  on  the  worshippers.  The  way  of  approach 
itself  proved  an  impassable  barrier  between  them  and 
God.  As  long  as  that  continued  as  an  appointed  place 
for  worship,^  the  people  had  no  way  opened  into  the 
most  Holy  place.  As  long  as  the  "second  veil"  con- 
cealed the  abode  of  God  from  those  worshipping  in  the 
fore-chamber,  the  way  of  approach  was  closed  up.  The 
people  were  excluded  from  the  ante-chamber,  even  as  the 
priests  were  shut  out  from  the  inner  chamber.  That 
chamber,  therefore,  in  which  the  priests  ofificiate  daily 
and  which  bars  access  to  the  Holiest,  must  be  done  away 
with,  before  immediate  access  to  God  is  made  manifest. 
The  old  system  must  give  way  before  the  new  ere  the 
Jewish-minded  Christians  can  rcaliz.e  immediate  com- 
munion with  God.  Which  indeed,  this  "  first  tabernacle." 
barring  access  to  the  most  Holy  place,  was  but  a  parable 

1  ffracrtf,  cf.  x.  9,  artiaj]. 


388  EPISTLE  TO  THE  HEBREWS.  [ix.  6-10. 

of  the  O.  T.  economy,  a  similitude  in  fact,  not  in  discourse, 
an  illustration,  nothing  more.  For  the  time  now  present, 
for  the  present  time,  a  symbolic  representation  designed  to 
last  till  the  present  time  and  no  longer.  This  present  age, 
the  period  in  which  the  types  are  being  fulfilled  and  the 
shadows  are  passing  away  (i.  i),  is  contrasted  with  a  time 
of  reformation  (10).  According  to  which,  corresponding 
with  which  parable,  the  closed  presence  chamber  declar- 
ing the  imperfection  of  the  Levitical  service,  are  offered 
both  gifts  and  sacrifices  (v.  i  ;  viii.  3  f.)  that  cannot 
bring  the  guilty  conscience  peace.  If  the  right  disposi- 
tion prompted  his  offering  the  worshipper  experiences 
"  an  answering  operation  of  grace,"  but  in  his  moral  con- 
sciousness perfection  is  wanting.  The  sense  of  guilt  and 
the  bondage  of  the  flesh  remain,  the  relation  to  God  is 
not  changed,  for  the  Holy  of  holies  continues  closed. 
Perfection,  the  goal  sought,  is  not  found  (ii.  11  ;  vii. 
II,  19) — an  appeal  to  their  conscience,  let  it  testify. 
The  worshipper,  alike  the  ministering  priest  and  every 
pious  Israelite  for  whom  he  sacrifices.  Being  only 
(with  meats  .  .  .)  better :  "  which  consist  along  with 
meats,"  etc.,  "  only  in  ordinances  of  the  flesh  imposed 
until  a  time,"  etc., — the  ground  of  the  insufificiency 
of  that  system  and  the  purpose  of  its  enactment.^ 
These  offerings,  so  far  from  meeting  the  demands  of 
the  conscience  (9),  move  only  in  the  sphere  of  the  natural 
life  (i  ;  vii.  16).  "  Meats  and  drinks  "  (i  Cor.  x.  2-4)  may 
refer  to  sacrificial  feasts  (Exod.  xxxii.  6),  especially  the 
passover,  or,  =  all  the  written  and  traditional  ordinances 
concerning  such  matters,  including  the  distinctions  of 
clean  and  unclean,  widely  discussed  in  the  apostolic  age 
(Rom.  14  ;  Col.  ii.  16-23  !  i  Cor.  viii.).     Regarding  "  drinks" 

1  l-iKEi/jeva,  like  (hn'('ifu:vai,  refers  to  (5(j/ja   kui   Ova'iai;  i~'i  in    the  sense  of 
accompanying,  attached  to,   "in  one  category  with,"  meats,  drinks,  etc. 


IX.  II-I5]  CHAPTER  IX.  389 

(cf.  Lev.  X.  9;  xi.  34;  Hag.  ii.  13;  Col.  ii.  16.)  Divers 
v^^ashings,  lit.  "divers  baptisms"  (Mark  vii.  4).  Sprink- 
ling and  pouring  meet  us  everywhere  in  the  Mosaic 
ritual,  immersion  never  (Exod.  xxix.  4  ;  Lev.  xi. 
25,  28,  32,  40  ;  xiv.  6-9 ;  xv.  8  ff.  ;  xvi.  4-24  ff.  ; 
Num.  viii.  7;  xix.  17).  Del.:  "Not  so  much  the 
priestly  washings  before  sacrifice,  as  the  various  baths 
and  purifications  prescribed  in  the  Thorah  after 
ceremonial  defilement,  and  injinitely  multiplied  in  the 
unwritten  law."  Imposed  includes  the  idea  of  what  is 
burdensome,  painful.  Until  a  time  .  .  .  These  ordi- 
nances were  provisional,  designed  to  serve  until  the  imper- 
fect shall  pass  into  the  perfect,  the  "  copy  and  shadow," 
the  "  pattern  "  and  the  "  parable,"  into  reality,  when  un- 
clouded communion  with  God  shall  be  attained.  This 
epoch,  =  the  promise  of  a  better  covenant  and  better 
sacrifices  (viii.  8-12,  23),  commences  with  the  appearance 
of  Christ,  and  culminates  with  His  second  coming.  Re= 
formation,  amendment;  (Acts  iii.  21):  "restitution;" 
(Matt.  xix.  28):  "regeneration."  What,  as  just  shown, 
could  not  be  effected  by  the  observances  conducted  by 
the  high  priest,  has  been  effected  once  for  all  by  Christ. 

11-15.  But  Christ  having  come  a  high  priest  of  the  good  things  to  come, 
through  the  greater  and  more  perfect  tabernacle,  not  made  with  hands, 
that  is  to  say,  not  of  this  creation,  nor  yet  through  the  blood  of  goats  and 
calves,  but  through  his  own  blood,  entered  in  once  for  all  into  the  holy 
place,  having  obtained  eternal  redemption.  For  if  the  blood  of  goats  and 
bulls,  and  the  ashes  of  a  heifer  sprinkling  them  that  have  been  defiled, 
sanctify  unto  the  cleanness  of  the  flesh  :  how  much  more  shall  the  blood  of 
Christ,  who  through  the  eternal  Spirit  offered  himself  without  blemish  unto 
God,  cleanse  your  conscience  from  dead  works  to  serve  the  living  God  ? 
And  for  this  cause  he  is  the  mediator  of  a  new  covenant,  that  a  death  hav- 
ing taken  place  for  the  redemption  of  the  transgressions  that  were  under 
the  first  covenant,  they  that  have  been  called  may  receive  the  promise 
of  the  eternal  inheritance. 

But  Christ,   antithesis,  first,  to  9,  10,   but   properly    to 


390  EPISTLE   TO   THE  HEBREWS.  [ix.  11-15. 

the  whole  preceding  paragraph.^  The  chief  and  most 
vital  truth  presented  here  is  Christ  .  .  .  has  entered, 
through  the  greater  .  .  .  tabernacle  ,  .  .  and  through 
His  own  blood  into  the  Holies,  obtaining  eternal  redemp- 
tion. There  are  four  points  of  contrast  :  (i)  The  high 
priest  entered  year  by  year,  Christ  once  for  all  ;  (2)  he 
into  the  "sanctuary  of  this  world  "  (i,  7),  Christ  into  the 
actual  presence  of  God ;  (3)  he  offering  the  blood  of  ap- 
pointed victims,  Christ  His  own ;  (4)  he  obtaining  no 
more  than  a  sanctifying  o*f  the  flesh,  Christ  eternal  re- 
demption. It  is  the  entrance  of  the  high  priest  on  the 
day  of  atonement  with  which  Christ's  work  is  contrasted. 
While  the  condition  of  entrance  is  in  both  cases  the 
same :  through  blood,  there  is  in  the  efficacy  of  the 
offering,  respectively,  a  difference  as  great  as  that  which 
stretches  between  the  scenes  where  each  is  offered. 
Christ  having  come.  That  fact  was  the  turning  point 
in  the  history  of  mankind,  the  boundary  between  its 
"  two  great  periods  of  prophetic  preparation  and  evan- 
gelical fulfilment."  Christ  is  often  represented  as  "  He 
that  was  to  come  "  ^  (Luke  xii.  51  ;  Matt.  iii.  i  ;  Acts 
V.  22  ;  cf.  28).  A  high  priest  (iii.  i).  Del.  :  "  From  the 
first  moment  of  the  incarnation  He  was  High  Priest  by 
vocation  and  potentially  ;  all  that  followed  was  but  pro- 
gressive development  of  that  original  calling."  The  good 
things  to  come  (15  ;  x.  i).^  He  by  His  priestly  offering 
procures  "  the  good  things  *'  which  it  was  impossible  for 
the  sacrifices  of  the  O.  T.  to  procure.  "  To  come,"  cf. 
the  "better  promises,"  things  hoped  for"  (xi.  i,  etc.)  == 
"  eternal  redemption."   Through  the  .  .  .  perfect  taber= 

1  r5f  versjis  fjh>,  I. 

2  Trapayevdfievoc  is  more  than  yev6iiEvoq,=  "being  present  at  some  marked 
place  or  company." 

^  /xeMoi'tov,  cf.  ii.  5;  vi.  5;  xiii.  14. 


IX.  II-IS-]  CHAPTER  IX.  391 

nacle.  To  the  majesty  of  His  title,  "  High  Priest  of 
good  things,"  corresponds  His  high-priestly  work,  the 
heavenly  counterpart  of  that  which  transpired  in  the 
earthly  sanctuary.  "  Tabernacle,"  "  the  first  tabernacle  " 
(8),  =  Christ's  human  nature,  and  the  Holy  place  =  the 
Holy  of  holies,  Heaven.  The  first  tabernacle  with  its 
veil  was  both  a  barrier  and  a  portal  to  the  most  Holy 
place.  As  the  high  priest  had  to  pass  through  this  in 
order  to  approach  the  divine  presence  with  blood,  so  it 
was  necessary  for  Christ  to  have  the  tabernacle  of  His 
body  in  order  that  He  might  bring  His  own  shed  blood 
before  the  presence  of  God.  Thus  "  through  "  is  both 
local  and  instrumental.  Christ  used  His  body  in  His  work. 
Nor  yet  (not  indeed)  through,  presupposes  a  preceding 
clause  connected  with  "  entered  .  .  .  into  the  Holy 
place."  Two  things  mediated  the  Lord's  entrance. 
His  body  and  His  blood.  The  view  that  the  "  greater 
tabernacle  "  =  the  heavenly  one,  does  not  exclude  this  in- 
terpretation, when  we  remember  that  Christ  is  the  habita- 
tion of  God  (Col.  ii.  9),  and  that  the  subject  is  His  ministry 
in  heaven  where  with  and  in  His  human  nature  He  acts  as 
High  Priest.  The  latter  view  also  preserves  the  distinction 
between  "  the  holy  place  "  and  "  the  tabernacle,"  the 
"  illocal "  eternal  abode  of  the  infinite,  self-centred  God- 
head, and  the  "  supra-local  "  place  of  divine  manifestations, 
the  realm  of  the  beatific  vision  (Rev.  xv.  5),  "  the  heaven 
of  the  blessed."  Through  this  Jesus  passed  within  to  the 
invisible  immediate  majesty.  More  perfect,  answering 
completely  the  end  in  view ;  not  made  with  hands, 
apposition  to  the  preceding,  and  =  not  of  this  creation, 
a  favorite  N.  T.  expression  (24 ;  viii.  2  ;  Acts  vii.  48  ; 
xvii.  24;  Mark  xiv.  58;  i  Cor.  v.  i),  God's  immediate 
work,  forming  no  part  of  this  visible,  mutable,  cosmic  (i) 
order  of  things  in  which  we  sojourn  (2  Cor.  iv.  18 ;  Rom. 


392  EPISTLE  TO  THE  HEBREWS.  [ix.  11-15. 

viii.  19,  ff.),  but  belonging  to  the  invisible  world  of  glory 
above  (viii.  2).  Nor  the  blood  of  goats  .  .  .  with  which 
the  high  priest  secured  his  yearly  admission,  a  calf  or 
bullock  being  offered  for  himself,  a  goat  for  the  people 
(vii.  13),  Christ,  too,  obtained  entrance  only  by  means 
of  blood  (viii.  3),  not  such  blood,  however,  but  through 
his  own  (cf.  25  ;  xiii.  12  ;  Acts  xx.  28),  through  a  blood 
as  much  more  precious  than  that  of  mute  victims,  as  the 
true  tabernacle  of  God  is  above  the  typical.  There  can 
be  no  approach  to  God  in  the  sinner's  behalf  without  an 
atonement.  Even  the  Son  of  God  could  not,  as  the 
representative  of  sinful  humanity,  come  before  God,  ex- 
cept by  means  of  His  heart's  blood  having  been  poured 
out  in  sacrifice.  That  blood  unlocked  Heaven  for  us, 
and  it  did  so  once  for  all.  So  complete  and  all-compre- 
hending was  the  efficacy  of  "  His  own  blood  "  that  no 
annual  repetition  of  the  sacrificfe  is  required  (7).  Having 
obtained  eternal  redemption,  redemption  that  is  valid 
forever.  By  His  one  priestly  act  including  His  sacrifice 
and  His  entrance.  He  opened  the  way  forever  (Matt, 
xxvii.  51).  "Having  obtained,"  better,  "obtaining." 
The  entrance  and  the  obtaining  coincide.  The  resurrec- 
tion and  ascension  crown  the  passion,  complete  the 
great  redeeming  act,  bringing  the  blood  before  God.^ 
Redemption.2  The  figure  of  deliverance  by  expiation 
is  changed  to  deliverance  by  purchase  or  redemption. 
Christ  yielding  up  His  life  a  propitiation  for  sin  =  pay- 
ing a  ransom  to  God.  The  redemption  price,^  was  His 
blood  (14  ;  Eph.  i.  7  ;  Col.  i.  14  ;  i  Pet.  i.  19)  ;  His  life  (15  ; 
I  Tim.  ii.  5  ;  Tit.  ii.  14);   Himself  (25,  26;  Matt.  xx.  28), 

1  ei'pd^fj'of  implies  exertion  ;  the  mid  presents   the  issue  as  one  of  per- 
sonal labor. 

2  7.vTpuair,   redemption,    release    or  delivery  of  a  person   from  captivity 
through  a  ransom.  ^  Xvrpov, 


IX.  11-15-]  CHAPTER  IX.  393 

and  this  effected  our  "  eternal "  release  from  the  guilt 
and  punishment  of  sin,  with  restoration  to  communion 
with  God,  Redemption  was  the  object  of  our  High 
Priest  appearing  before  God,  carrying  His  own  blood, 
His  life,  given  up  on  our  behalf,  and  that  "appear- 
ance once  made,  the  object  was  gained,  and  gained  for- 
ever." 

For  if  the  blood  .  .  .  The  results  of  Christ's  work- 
are  now  developed  (ix.  13 — x.  18).  The  declaration, 
"  obtained  eternal  redemption,"  is  expressly  justified 
by  an  argument  from  the  less  to  the  greater,  from 
the  outward  to  the  inward  (13,  14).  That  blood  is 
purifying,  is  presupposed  from  the  O.  T.  sacrifices 
and  ablutions.  Their  virtue  in  fact  sets  forth  and  ex- 
tols the  infinitely  superior  merits  of  Christ's  offering. 
If  they,  within  their  proper  sphere,  have  purifying 
power,  how  much  more  this  within  its  proper  sphere? 
If  outward  ceremonies  purge  the  flesh,  how  much  more 
will  an  act  of  inward  moral  self-immolation  purge  the 
heart  and  conscience  ?  The  comparison  is  twofold,  that 
of  Christ's  blood  with  the  blood  of  beasts,  that  of  the 
inner  spiritual  sphere  with  that  of  the  outer.  Two  in- 
stances of  the  typical  sacrifices  are  adduced,  the  yearly 
one  of  "  goats  and  bulls,"  =  "calves  "  (12),  and  the  oc- 
casional one  of  the  red  "  heifer,"  which  removed  the 
defilement  contracted  by  contact  with  death.  After  a 
spotless  red  heifer  had  been  entirely  burnt  outside  the 
camp,  the  ashes  were  laid  up  and  mingled  with  water 
and  sprinkled  on   "the  defiled  "  (Num.   xix. ;   cf.  19,  21; 

X.  22  ;  Ps.  li.  9).  Them  that  have  been  defiled  1  versus 
sanctify  (pres.)  unto  the  cleanness  (purification)  of  the 
flesh,  producing  ceremonial  purity  and  restoring  to  the 
congregation.     Unto  denotes  the    measure  of  the  result. 

1  K.01VOVV  versus  ayici^ttv,  to  profane  versus  to  hallow. 


394  EPISTLE  TO  THE  HEBREWS.  [ix.  11-15. 

It  hallows  as  to  destination,  whereas  the  blood  of  Christ 
cleanses  actually.  The  former  is  directed  to  the  flesh,  to 
outward  relations,  the  latter  has  cleansing  power  over  the 
conscience  (i  Pet.  iii.  21),  effects  regeneration.  If  outward 
sanctification  follows  in  the  one  case,  how  much  rather  is 
an  inward  sanctification  wrought  by  the  blood  of  Christ, 
who  through  the  (His)  eternal  Spirit  offered  himself  .  .  , 
unto  Qod.  If  the  blood  of  slaughtered  victims,  destitute 
of  rational,  spiritual  powers,  is  efficacious,  how  incompar- 
ably more  the  blood  of  Christ,  who,  by  a  personal, 
fully  conscious,  and  absolutely  voluntary  act  of  His  eternal 
spirit,  yielded  Himself  up  to  God.  If  the  blood  shed 
mechanically  and  of  constraint  has  virtue,  what  must 
be  the  virtue  of  Christ's  own  blood  shed  in  the  exer- 
cise of  the  highest  ethical  power  (John  x.  17  f.).  "  He 
offered  Himself,  living  through  death  and  in  death."  Not 
the  death  of  Christ  is  presented  as  the  purifying  agent, 
but  "  the  blood  of  Christ."  Life  resides  in  the  blood,  and 
the  priestly  sacrifice  upon  the  altar  of  the  cross  preceded 
the  presentation  of  "  His  own  blood  "  (12),  made  the  latter 
possible.  His  eternal  spirit.  His  inward,  self-determined 
being,  in  union  with  His  undying  human  spirit  (vii.  16), 
was  the  divine  eternal  spirit.  The  God  within  Him 
moved  Him  to  offer  up  Himself  unto  God.  In  the  con- 
trast of  spirit  with  flesh,  the  eternal  appears  as  an 
essential  attribute,  versus  the  perishable  "flesh"  (i  Pet. 
iii.  18;  I  Tim.  iii.  16),  but  it  also  recalls  the  truth  that  the 
offering  is  an  eternal  act  (Rev.  xiii.  8).  Without  blem= 
ish,  immaculate.  What  was  an  outward  prerequisite  in 
the  Levitical  victims  was  satisfied  absolutely  by  Christ 
(iv.  15;  vii.  26).  Cleanse  your  (our)  conscience.  How 
infinitely  superior,  as  a  cleansing  medium,  "  the  blood  of 
Christ!"  The  self-surrender  to  God  of  a  pure,  sinless, 
divine-human,    ever-enduring  life,  has    in  it  an  ineffable 


IX.  11-15]  CHAPTER  IX.  395 

virtue  commensurate  with  human  need.  It  reheves  the 
conscience  of  guilt,  purifies  man's  inward  consciousness  of 
his  personal  rehition  to  God,  and  removes  "  the  shameful 
burden  of  a  sense  of  impurity  and  alienation,"  which,  like 
a  corpse  (Eph.  ii.  i),  writhes  in  dead  works,  works  devoid 
of  true  life.  It  communicates  a  vital  force  to  the  heart. 
Both  justification  and  sanctification  are  included,  the 
cancelling  of  guilt  and  the  inspiration  of  a  new  life 
(i  John  i.  7),  for  its  result  and  purpose  is  to  serve  the 
living  God  (iii.  12;  x.  31  ;  xii.  22,  etc.).  "  Serve  "=  wor- 
ship,^ "  the  living  God  "  versus  "  dead  works."  The  blood 
of  God  (Acts  XX.  28)  applied  to  the  conscience  sheds 
abroad  His  love  in  our  hearts,  and  that  begets  our  love 
to  Him.  Conscience,  relieved  of  its  burden,  springs  as 
by  a  natural  bent  into  communion  with  God.  And  for 
this  cause  .  .  .  referring  back.  The  truth  just  stated 
brings  out  a  new  aspect  of  Christ's  work.  Because  of 
this  value  and  efificacy  of  Christ's  blood,  versus  the  inade- 
quacy of  the  Levitical  offerings,  He  is  the  mediator  of  a 
new  covenant  =  "  of  good  things  to  come."  The  shedding 
of  His  blood  inaugurates  a  new  covenant.  "  New "  is 
emphatic.  The  ruling  idea  of  i-io  was  the  first  cove- 
nant, the  contrast  offered  by  1 1-14  gives  the  rationale 
of  the  new  covenant  (viii.  12).  Corresponding  with  the 
effect  of  Christ's  blood  in  procuring  for  man  communion 
with  God,  there  is  also  a  new  covenant.  Westc.  :  "  The 
new  internal  and  spiritual  relation  of  man  to  God,  estab- 
lished by  Christ,  involved  of  necessity  a  new  covenant." 
To  put  our  salvation  beyond  all  peradventure,  God  founded 
a  new  covenant  (viii.  8)  and  sealed  it  with  the  expiatory 
blood,  riediator  (xii.  24;  Gal.  iii.  19  f. ;  i  Tim.  ii.  5), 
not  merely  its  founder,  but  the  "  middle  person  "  rep- 
resenting  and  uniting    both    sides.     Covenant  (vii.  22  ; 

1  Aarpiveiv,  ix.  9 ;  x.  2 ;  Rev.  xxii.  3. 


396  EPISTLE  TO  THE  HEBREWS.  [ix.  11-15. 

viii.  6,  8,  10;  xii.  24).  Some  prefer  "testament,"  be- 
cause in  the  next  sentence  the  word  =  a  testamentary- 
disposition.  The  two  meanings  interblend  here  as  they 
do  in  the  Greek  word.  The  covenant  involves  the  prom- 
ise of  a  future  divine  blessing,  frequently  distinguished  in 
O.  T.  by  "  inheritance,"  and  this  idea  passed  over  into  the 
N.  T.,  hence  the  expression  "  eternal  inheritance."  Both 
significations  have  the  common  notion  of  God  binding 
Himself  to  bestow  treasures.  Alike  the  author  of  a  cove- 
nant and  the  author  of  a  testament  determine  the  bless- 
ings to  be  dispensed,  and  on  what  conditions.  In  the 
latter  case  death  gives  validity  to  the  compact,  and  here  it 
took  place — a  voluntary  death,  an  atoning  death — for  re- 
demption of  (from)  the  transgressions  .  .  .  from  their 
consequences,  their  bondage,  and  their  presence  in  the  con- 
science. Under  1  the  first  covenant,  the  Mosaic  (i  ;  viii.  7). 
The  Hebrews  experienced  the  failure  of  the  first  cove- 
nant not  only  to  secure  absolute  and  abiding  forgiveness 
(9),  but  also  to  prevent  transgressions,  and  their  history 
is  typical  of  the  history  of  God's  relation  to  mankind  as  one 
great  whole.  That,  in  order  that,  includes  in  its  scope 
alike  the  purpose  of  the  new  covenant — that  the  called 
may  attain  their  inheritance — and  that  which  was  done  for 
its  attainment,  namely,  a  death  having  intervened,  a  death 
which  atoned  for  all  past  transgressions,  enabling  the 
"  called  "  to  enter  at  once  upon  the  inheritance.  They 
that  have  been  called,  no  longer  limited  to  Israel,  all  to 
whom  the  invitation  of  the  Gospel  comes  (iii.  i  ;  Acts  ii. 
39),  an  echo  of  the  parables  (Matt.  xxii.  3,  4,  8  ;  Luke 
xiv.  7,  24 ;  cf.  Rev.  xix.  9).  The  necessary  condition 
having  been  satisfied,  a  death  having  taken  place  which 
annihilated   the    accumulated  transgressions,  and  which 

^  "Under":    ettj    expresses    the   conditions    or    accompanying  circum- 
stances. 


IX.  i6-22.]  CHAPTER  IX.  397 

formed  the  pledge  of  a  new  covenant,  its  positive  fulfil- 
ment may  now  be  realized.  The  called  may  receive  in  fact 
the  object  of  the  promise  (vi.  12,  15  ;  x.  36;  xi.  13,  39), 
the  contents  of  the  covenant  (iv.  i-ii;  vi.  11-19).  What 
the  first  covenant  promised  is  attained  under  the  new. 
The  land  of  Canaan  and  the  temporal  blessings  of  Israel 
only  shadowed  forth  the  spiritual  realities  to  be  enjoyed 
under  the  new  covenant.  The  eternal  inheritance  = 
"  eternal  redemption  "  (2),  expressive  of  their  title  to 
these  possessions  (i  Pet.  i.  4  ;  Eph.  i.  8)  as  a  pure  gift, 
which  comes  into  their  possession  through  a  death,  the 
propitiatory  death  of  the  mediator. 

16-22.  For  where  a  testament  is,  there  must  of  necessity  be  the  death  of 
him  that  made  it.  For  a  testament  is  of  force  where  there  hath  been  death : 
for  doth  it  ever  avail  while  he  that  made  it  liveth  .'  Wherefore  even  the 
first  covenant  hath  not  been  dedicated  without  blood.  For  when  every 
commandment  had  been  spoken  by  Moses  unto  all  the  people  according  to 
the  law,  he  took  the  blood  of  the  calves  and  the  goats,  with  water  and 
scarlet  wool  and  hyssop,  and  sprinkled  both  the  book  itself,  and  all  the 
people,  saying.  This  is  the  blood  of  the  covenant  which  God  commanded 
to  you-ward.  Moreover  the  tabernacle  and  all  the  vessels  of  the  ministry 
he  sprinkled  in  like  manner  with  the  blood.  And  according  to  the  law,  I 
may  almost  say,  all  things  are  cleansed  with  blood,  and  apart  from  shedding 
of  blood  there  is  no  remission. 

The  new  covenant  is  based  upon  forgiveness,  but  for- 
giveness with  man's  reinstatement  in  God's  favor  is 
brought  about  by  an  atoning  death,  a  truth  which  brings 
out  the  testamentary  sense  of  the  term  rendered  "  cove- 
nant." A  testamentary  compact  is  of  force  only  where 
there  hath  been  death.  It  is  not  valid  while  he  that 
made  it  liveth.  A  general  truth  in  common  life  illus- 
trates the  saving  truth  of  the  necessity  of  Christ's  death 
for  the  establishing  of  the  new  covenant.  The  Gospel 
is  His  last  will  and  testament,  and  we  celebrate  His  death 
as  the  ground  of  our  "  eternal  inheritance  "  therein  de- 
vised.    The  free  gift  of  the  new  covenant  became  valid 


398  EPISTLE   TO   THE  HEBREWS.  [ix.  16-22. 

by  another's  death.     There  must  ...  be  the  death,  be 

brought  in,  produced  in  court,  proven  to  be  a  fact, 
otherwise  it  has  no  legal  force,  "  avails  "  nothing.  No 
inheritance  is  possible  apart  from  the  testator's  death. 
"  Where  there  hath  been  death,"  lit.  over  the  dead  :  it  is 
valid  ^  on  condition  of  men  being  dead,  not  otherwise. 
Doth  it  ever  .  .  .  better:  it  surely  is  of  no  force  while 
he  .  .  .  is  still  living.  The  testament  becomes  operative 
only  in  the  event  of  the  author's  death.  That  a  testa- 
mentary devise  becomes  valid  by  death,  is  illustrated  by 
even  the  first  covenant,  which  required  the  death  of 
sacrificial  victims  in  order  to  its  establishment.  The 
wages  of  sin  had  to  be  met  (symbolically)  even  before 
the  first  covenant  went  into  force — another  justification 
for  Christ's  death. 

The  Hebrew  code  as  well  as  the  civil  law  makes  death 
the  prerequisite  of  a  covenant  or  testament.  Westc.  : 
"  The  unchangeableness  of  a  covenant  is  seen  in  the  fact 
that  he  who  has  made  it  has  deprived  himself  of  all  fur- 
ther power  of  movement  in  this  respect."  Death  marks 
the  immutability  of  the  terms,  so  that  they  cannot  be 
recalled.  At  the  same  time  "  it  conveys  the  thought  of 
atonement,  of  life  surrendered."  Wherefore,  since  a 
covenant  premises  a  death,  even  the  first  one,  so  in- 
ferior to  the  new,  was  not  dedicated  (x.  20 ;  John  x.  22), 
inaugurated,  without  blood.  Cf.  Exod.  xxiv.,  a  passage 
freely  reproduced  here.  For  when  .  .  .  had  been  spoken 
by  Moses  unto  all  the  people  according  to  the  law, 
better,  "  according  to  the  law  unto  all  .  .  .  "  The 
"  law  "  was  the  guiding  principle  for  the  "  command- 
ments." The  latter  were  fashioned  according  to  its  scope 
and  tenor.  All  the  terms  of  the  divine  covenant  having 
been  fully  declared  (Exod.  xx.  22)  and  accepted  by  the 
1  ^iejiaia,  valid,  fixed,  irrevocable. 


IX.  16-22.]  CHAPTER  IX.  399 

people,  recourse  was  had  to  the  blood  of  the  calves  and 
the  goats,  the  very  offerings  by  which  the  high  priest  ap- 
proached the  divine  presence.  Blood  was  brought  for- 
ward as  the  seal  of  the  new  relation.  "  Goats  "  are  not 
directly  mentioned  in  Exodus,  neither  are  "  water,  scarlet 
wool  and  hyssop,"  nor  the  sprinkling  of  "  the  book." 
Those  offerings,  too,  are  designated  "  burnt-offerings  and 
peace-offerings,"  the  sin-offering  not  having  yet  been  in- 
stituted. There  is  here  no  contradiction  of  the  narrative, 
only  additions  derived  probably  from  tradition  and 
familiar  to  the  readers.  For  the  use  of  water  in  connec- 
tion with  blood,  cf.  Lev.  xiv.  6,  7  ;  Num.  xix.  19.  A 
bunch  of  hyssop  fastened  to  a  stick  of  cedar  wood  and 
wrapped  around  with  scarlet  wool  was  used  as  a  sprinkler, 
water  being  added  to  prevent  the  blood  from  coagulating 
as  well  as  to  increase  the  quantity  of  the  liquid.  Both 
the  book,  the  book  of  the  covenant  (Exod.  xxiv.  7) 
though  the  work  of  God,  yet  being  outwardly  the  work 
of  man,  and  therefore  defiled,  required  purifying  blood  ; 
and  all  the  people  who  entered  into  the  covenant,  not  liter- 
ally every  individual,  but  the  body  as  a  whole.  Half  of 
the  shed  blood  was  sprinkled  on  the  place  of  sacrifice,  ex- 
pressing the  gracious  relation  into  which  God  had  entered 
with  them  on  the  basis  of  atoning  blood,  and  half  of  it  on 
the  people  themselves,  "  to  meet  their  longings  for  such 
covenant  grace  with  the  assurance  of  its  bestowal." 
Del.:  "  Sprinkled  with  the  blood  that  has  been  sprinkled 
on  the  altar,  they  arc  united  to  the  God  with  whom  they 
have  been  reconciled."  This  is  the  blood  .  .  .  As  the 
Hebrew  and  LXX.  read  :  **  Behold,  the  blood,"  etc.,  the 
writer  may  have  had  in  mind  the  language  used  at  the 
institution  of  the  new  covenant  (Matt.  xxvi.  28).  "  This 
blood,"  sprinkled  on  God's  altar,  on  the  covenant  book 
and  the  covenant  people,  is  the  ratification   of  the  cov- 


400  EPISTLE  TO  THE  HEBREWS.  [ix.  16-22. 

enant  which  God  commanded.^  It  was  not  an  agreement 
between  two  equal  contracting  parties,  it  came  wholly 
from  God,  who  proposes  the  terms  and  imposes  the  ob- 
ligations. To  you=ward,  looking  to  you,  in  your  behalf. 
Moreover  the  tabernacle  ...  he  sprinkled,  a  kindred 
but  subsequent  transaction,^  exemplifying  the  same 
general  law.  The  medium  of  approach  to  God  required 
atonement,  and  therefore  the  whole  procedure  was 
vitiated  unless  cleansing  blood  was  applied.  Exodus 
does  not  record  the  sprinkling  of  the  tabernacle,  etc., 
only  that  it  and  "  all  that  is  therein  "  was  anointed  (xl.  9)  ; 
but  Josephus  does,  and  since  oil  was  intended  to  hallow  or 
sanctify  them  (Lev.  viii.  10  f.),  and  blood  to  purify  them 
(Lev.  viii.  15,  19),  (positive  and  negative),  it  is  obvious 
that  the  sanctuary  and  all  the  vessels  of  the  liturgic  ser- 
vice must  have  been  cleansed  with  blood  as  well  as 
anointed  with  oil.  With  the  blood,  i.  e.  the  blood  of  the 
covenant,  the  blood  by  which  it  was  inaugurated.  From 
these  individual  examples,  the  cleansing  efficacy  of  blood 
is  resolved  into  a  general  principle.  According  to  the 
law,  which  was  itself  inaugurated  by  blood,  I  may  al= 
most  say  that  all  things  .  .  .  by  blood.  Exceptions  are 
given  (Exod.  xix.  10 ;  Lev.  xv.  5  ff.,  27  ;  xvi.  26,  28  ;  xxii. 
6  ;  Num.  xxxi.  22,  24).  Whenever  there  is  a  special  need 
of  cleansing,  blood  is  the  prescribed  medium.  All  things, 
men  as  well  as  things,  are  (symbolically)  cleansed  thereby; 
and  in  the  matter  of  ethical,  personal  cleansing  this  prin- 
ciple is  universal.  In  Lev.  v.  i  i-i  3  the  principle  requires 
blood,  but  because  of  poverty  a  substitute  is  accepted. 
And  apart  from  shedding  (outpouring)  (7,  18),^  either 
the  shedding  of  the  blood  in  slaying  the  victim,  or  the 

1  6  ^edf,  emphatic.  2  ^s  shown  by  <M. 

3  a^^are/c,Yovff'«,  found  nowhere  prior  to  this,  may  have  been  coined  by  the 
author. 


IX.  23-28.]  CHAPTER  IX. 


401 


outpouring  of  the  blood  at  the  altar,  procuring  the 
blood  or  presenting  it.  The  one  act  completes  the 
other.  Only  the  presentation  of  the  blood  atones,  but 
it  is  obtained  by  the  slaying  of  the  victim.  There  is  no 
remission,  better,  "  no  remission  takes  place."  "Accord- 
ing to  the  law  "  only  the  effusion  of  blood,  by  means  of 
the  soul  contained  in  it,  has  atoning  efficacy  ;  only  the 
power  of  a  pure  life  surrendered  to  God  (26)  avails  for 
the  discharge  of  the  sinner  from  his  burden  and  curse. 

A  twofold  conclusion  follows  these  considerations: 
such  a  cleansing  of  the  material  copies  of  heavenly  things 
was  necessary  (viii.2,  5),  and  afortiori^n  analogous  cleans- 
ing of  the  heavenly  things  themselves  with  superior  sacri- 
fices. Since  the  type  needed  ratification  by  blood,  its 
fulfilment  must  have  a  like  effusion  of  richer  blood — "  a 
sacrifice  of  nobler  name  and  richer  blood  than  theirs." 

23-28.  It  was  necessary  therefore  that  the  copies  of  the  things  in  the 
heavens  should  be  cleansed  with  these  ;  but  the  heavenly  things  themselves 
with  better  sacrifices  than  these.  For  Christ  entered  not  into  a  holy  place 
made  with  hands,  hke  in  pattern  to  the  true  ;  but  into  heaven  itself,  now 
to  appear  before  the  face  of  God  for  us  :  nor  yet  that  he  should  offer  him- 
self often  ;  as  the  high  priest  entereth  into  the  holy  place  year  by  year  with 
blood  not  his  own  ;  else  must  he  often  have  suffered  since  the  foundation 
of  the  world  :  but  now  once  at  the  end  of  the  ages  hath  he  been  manifested 
to  put  away  sin  by  the  sacrifice  of  himself.  And  inasmuch  as  it  is  ap- 
pointed unto  men  once  to  die,  and  after  this  tr^wt'///  judgment;  so  Christ  also, 
having  been  once  offered  to  bear  the  sins  of  many,  shall  appear  a  second 
time,  apart  from  sin,  to  them  that  wait  for  him,  unto  salvation. 

It  was  necessary  therefore,  from  16,  19-22,  which 
show  blood  to  be  indispensable  to  cleansing  and  conse- 
cration in  Levitical  worship.  The  necessity  of  the 
second  follows  inevitably  as  a  postulate  from  the  first, 
the  whole  design  of  those  "  copies  "  being  to  forecast  and 
prefigure  the  spiritual  realities.  What  was  required  in 
connection  with  its  "  pattern  "  is  of  course  required  in 
the  Gospel  economy  itself.  Sacrificial  blood-shedding 
26 


402  EPISTLE  TO  THE  HEBREWS.  [ix.  23-28. 

was  a  necessity  alike  in  the  symbol  and  the  reality.  The 
shadow  points  to  the  substance.  Christ  is  the  fulfilment 
of  the  law,  His  blood  the  counterpart  of  the  ceremonial 
blood,  His  ministry  in  heaven  the  archetype  of  the  min- 
istrations in  the  earthly  sanctuary.  The  copies  =  the 
tabernacle  and  its  sacred  furniture.  With  these  (19). 
Del.  :  "  Blood  of  various  kinds."  Westc.  :  "  Ceremonial 
observances  .  .  .  according  to  the  law."  These  copies 
needed  cleansing  because  they  were  used  by  man  and 
shared  in  his  defects  (Lev.  xvi.  18).  But  the  heavenly 
things  .  .  .  not  simply  "  the  things  in  the  heavens,"  but 
those  things  which  constitute  properly  the  heavenly 
order  (iii.  i ;  viii.  5  ;  John  iii.  12),  answering  to  the  sanc- 
tuary with  all  its  furniture,  "  heaven  itself  "  (24).  Does 
heaven  itself  need  cleansing?  Man  is  so  bound  up  with 
the  whole  finite  order  that  the  consequences  of  his  action 
reach  to  the  boundaries  of  Creation  (Gen.  iii.  i/ff.  ;Is. 
xxiv.  5,  6;  Jer.  xxiii.  10;  Rom.  viii.  18  ff.),  and  even 
heaven  was  not  unaffected  by  the  stupendous  catastrophe 
of  the  fall.  Its  doors  were  closed  ;  the  spirit  denied  ap- 
proach to  its  eternal  home  (Gen.  iii.  24),  and  a  shadow 
fell  upon  the  great  white  throne.  The  stain  left  by  sin 
on  heaven  itself  must  of  necessity  be  done  away,  by 
atoning  blood.  "Thus  the  blood  of  Christ,  by  which  the 
new  covenant  was  inaugurated,  availed  also  for  the  cleans- 
ing of  the  heavenly  archetype  of  earthly  things."  With 
better  sacrifices,  refers  to  the  one  offering  (25,  26),  the  pi. 
being  used  in  consonance  with  the  general  forms  of  ex- 
pression in  the  verse,  the  pi.  of  class  or  category.  Or, 
versus  the  many  sacrifices,  the  one  single  offering  fulfilled 
perfectly  all  the  ideas  symbolized  by  them.  The  char- 
acteristic use  of  blood  in  cleansing  all  the  symbolical  and 
real  approaches  to  God,  reveals  the  transcendent  import 
of  the  one  oblation  presented  to  the  Father  in  the  courts 


IX.  23-2S.]  CHAPTER  IX.  403 

above.  Thus  there  is  disclosed,  in  a  new  and  striking 
light,  the  necessity  for  Christ's  death.  It  secured  the 
purification  of  the  heavenly  sanctuary  in  fulfihnent  of  those 
memorable  sprinkhngs  connected  with  its  earthly  type. 
The  significance  of  Christ's  heavenly  ministrations  is 
disclosed,  the  necessity  for  His  continued  activity  in  the 
upper  sanctuary  (12). 

For,  in  justification  and  elucidation  of  23,  showing  that 
that  requirement  was  met  by  the  entrance  of  Christ  (i  i), 
into  a  holy  place,  the  Holy  of  holies  (8).  That  made 
with  hands  (11)  was  not  God's  true  dwelling-place 
(Acts  xvii.  24  ;  vii.  48),  it  was  only  like  in  pattern  to  (of) 
the  true.  Pattern,  lit.  antitype,  used  here  in  the 
sense  of  corresponding  with  the  type,  a  counterpart  of 
the  original  shown  to  Moses  (i  Pet.  iii.  21).  Not  having 
entered  into  this  artificial  typical  abode  of  the  divine  Pres- 
ence, He  must  have  entered  heaven  itself,  the  true  dwell- 
ing-place of  God,  the  innermost  seat  of  His  self-manifesta- 
tion in  glory.  Now  .  .  .  beforethefaceof  God  for  us.  In- 
stead of  the  object  of  His  entrance  being  thus  expressed  we 
should  have  expected  :  into  heaven  itself  now  to  cleanse  it 
with  the  better  sacrifice.  But  the  appearance  of  Christ  be- 
fore the  face  of  God  is  equivalent  to  this.  His  presence  be- 
fore the  throne  as  our  High  Priest,  bearing  our  names  upon 
His  breast,  and  presenting  His  own  blood  as  the  expiation 
of  our  sins,  sufifices  for  the  removal  of  every  trace  of  the 
disturbance  wrought  by  sin  in  heaven.  "  Now  to  appear," 
versus  the  ineffectual  atoning  attempts  in  the  past.^ 
He  is  admitted  before  the  unveiled  face  of  God,  versus 
the  Levitical  high  priest,  whose  typical  approach  to 
God    was    enveloped    by    a    cloud    of  incense.     "  Now " 

^  efiipapiaBf/vai,  "  appear  "  to  present  himself;  not  that  he  sees  God,  but 
he  is  seen  of  God,  regarded  with  favor,  accepted  by  Him  (Gal.  iv.  9;  I 
Cor.  xiii.  12;  viii.  2,  3). 


404  EPISTLE  TO  THE  HEBREWS.  [ix.  23-28. 

denotes  a  present  act  in  the  case  of  each  believer, 
for  He  appears  for  us.  Del.:  "The  final  object  of 
His  entrance  into  heaven  is  there  to  appear  before 
God  for  us  (put  last  for  emphasis),  presenting  on  our 
behalf  no  exhausted  sacrifice,  nor  one  of  transient 
efificacy  or  needing  repetition,  but  Himself  in  His  own 
person  as  an  ever-present,  ever-living  victim  and  atone- 
ment." Face  of  God  (Matt,  xviii.  10;  Rev.  xxii.  4), 
in  O.  T.  =  the  revelation  of  His  presence  (Exod.  xxxiii. 
14  ;  Deut.  iv.  37,  Rev.),  either  in  judgment  (Ps.  xxi,  10, 
Heb.),  or  as  the  defence  (xxxi.  20)  and  crowning  joy  of 
the  faithful  (iv.  ^,'J\  xvii.  15  ;  cf.  Num.  vi.  25).  Christ's 
appearance  before  God  is  the  effective  presentment  to 
the  Father  of  His  whole  work  and  passion  for  us  (vii.  25), 
one  continuous,  uninterrupted  presentation  of  Himself  as 
the  One  who  died  for  our  sins  and  rose  again  for  our 
justification.  For  this  He  entered  into  heaven,  and  hav- 
ing once  and  forever  attained  this  object,  a  repetition  of 
the  sacrifice,  that  he  should  offer  himself  often,  is  not 
to  be  thought  of.  He  need  not,  like  the  high  priest, 
come  away  from  the  divine  presence  in  order  to  repeat 
an  offering  of  alien  blood — a  sublime  explanation  of 
Christ's  death  and  His  continual  absence  from  His 
people.  The  high  priest  offered  "  blood  not  his  own," 
Christ  offered  His  own  blood.  He  sacrificed  Himself  (xii. 
14,  26  ;  vii.  27  ;  John  x.  5),  wherefore,  in  the  nature  of 
things,  when  once  made  the  offering  could  not  be  re- 
peated, as  a  preliminary  to  another  entrance,  unless  He 
should  sacrifice  Himself  again  and  again  on  the  altar  of 
the  cross,  which  is  unthinkable.  To  "offer  Himself" 
not  =  His  self-presentation  in  heaven  (14,  28;  vii.  27; 
X.  10;  xi.  17).  In  28  it  corresponds  with  "once  to  die" 
(27).  The  blood  of  the  cross  procured  Christ's  entrance 
into  heaven   and  His  efificacious  pleading  for   us.     With 


IX.  23-28.]  CHAPTER  IX,  405 

(by)  blood  not  his  own,  versus  by  the  sacrifice  of  himself 
(26).  Else  .  .  .  have  suffered.  "  An  oft-rcpcated  sclf- 
oblation  would  have  been  impossible  without  an  oft- 
repeated  suffering  of  death,"  a  self-evident  absurdity.  The 
fact,  then,  that  He  did  not  suffer  death  repeatedly  is  a 
proof  that  no  repetition  of  the  offering  was  required, 
that  the  atonement  was  not  completed  by  successive 
oblations,  that  one  sovereign,  all-embracing,  all-sufficing 
self-sacrifice  met  all  the  requirements  for  throwing  open 
the  Holy  of  holies.  It  is  operative  throughout  all  time, 
retrospectively  as  well  as  prospectively,  leaving  no  ground 
whatever  for  a  recurrent  atonement.  That  such  a  self- 
sacrifice  could  be  repeated  is  not  conceivable.  It  was 
an  eternal  act  of  an  eternal  mind.  Have  suffered  =^  the 
passion  and  death  of  Christ  (xiii.  12;  ii.  9;  Acts  i.  3; 
xvii.  3).  From  the  foundation  .  .  .  (iv.  3),  =  creation 
of  the  world,  ever  since  man  has  existence.  But  now, 
not  temporal  but  logical,  versus  **  else,"  as  things  actually 
are.  Once  ="  once  for  all  "  (12).  Attheend  .  .  .  versus 
from  the  foundation  of  the  world,  the  beginning  of  the 
ages,  at  the  concluding  epoch  of  time  and  finite  develop- 
ment (i.  i).^  The  death  of  Christ,  including  His  resurrec- 
tion and  ascension,  is  the  terminus  to  which  all  past 
aeons  tended.  The  ages  (xiii.  8,  2\)?  To  us,  says  Del., 
Christ  appeared  in  the  midst  of  the  ages,  but  the  primi- 
tive Church  took  a  different  view.  To  her  the  period 
between  the  first  and  second  advents  was  almost  a  vanish- 
ing point.  Hath  he  been  manifested,  doubtless,  of  the 
one  manifestation  in  the  flesh  versus  "  shall  appear  a 
second  time"  (28).  His  appearance  upon  earth  (i  John 
iii.  5,8;   I    Pet.  i.   20),   overcoming  death  in  that   "  He 

1  cwTt.'ktia  expresses  a  consummation,  the  termination  of  a  succession  of 
preparatory  ages. 

2  alwi'ff  has  a  somewhat  different  sense,  i.  2  ;  xi.  3. 


4o6  EPISTLE  TO  THE  HEBREWS.  [ix.  23-28, 

suffered,"  was  the  condition  of  presenting  Himself  before 
the  eyes  of  God  with  His  high-priestly  ministration.  To 
put  away  sin.  The  same  truth  from  different  points  of 
view  in  14,  15,  22;  iii.  i.  By  the  sacrifice  of  himself, 
versus  "  blood  not  his  own,"  if  connected  with  "  mani- 
fested," makes  that  the  self-presentation  in  heaven ; 
if  connected  with  ''  to  put  away  sin,"  it  points  to  the 
instrument  by  which  that  was  effected.  The  sublime 
truth  here  set  forth  is,  that  Christ  has,  once  and  forever,  in 
His  one  manifestation  of  Himself  on  earth  and  in  heaven^ 
effected  the  removal  of  sin  by  His  one  self-sacrifice. 
This  truth  corresponds  with  the  divine  ordinance  con- 
cerning mankind.  The  one  death  of  the  Redeemer  an- 
swers  to  the  one  death  in  store  appointed  to  man  in 
general — and  that,  too,  by  an  inward  relation,  for  Christ 
embodies  human  nature  (ii.  17),  and  fulfils  its  part.  His 
death  is  man's  payment  of  the  penalty  for  sin  (i  Cor.  xv. 
5),  and  since  death  ends  man's  work  and  only  judgment 
ensues,  so  the  one  self-offering  completes  Christ's  work, 
and  nothing  remains  but  His  return  in  glory  to  consum- 
mate salvation. 

Inasmuch  as  (iii.  3  ;  vii.  20),  =  so  Christ  (28).  It  is 
appointed,  lit.  reserved,  fixed  (2  Tim.  iv,  8 ;  Col.  i.  5). 
Vulg.,  statiitiim  est.  Once  has  the  emphasis.  Man 
having  to  die  once  only,  shows  the  impossibility  of 
Christ  "  often  having  suffered  "  (death).  Death  "  once  " 
is  the  universal,  law.  After  that  not  another  death,  but 
judgment  is  in  store.  That  is  as  certain  as  is  death. 
"  Judgment  "  is  used  here  not  of  condemnation  or  pun- 
ishment as  in  X.  27;  cf.  John  ix.  39,  but  in  the  sense  of 
decision,  award  (vi.  2).  Its  correspondence  with  Christ 
coming  unto  salvation  (28)  points  to  the  judgment  of 
the  last  day  (x.  25,  37  f.).  As  Christ  being  "  once  of= 
fered  "  .  .  .  answers  to  man  having  "to  die  once,"  His 


IX.  23-28.]  CHAPTER  rX.  407 

second  advent  for  salvation  answers  to  the  judgment 
which  Cometh  after  death.  In  either  case,  that  which 
follows  the  one  death  realizes  its  import,  and  correspond- 
ing to  the  interval  between  death  and  judgment  in  man's 
career  is  the  interval  between  the  first  and  second  ad- 
vent in  Christ's:  Having  been  once  offered,  versus 
"offer  Himself"  (25),  completes  the  conception  of 
Christ's  sacrifice,  which  was  both  a  passion,  a  suffering 
imposed,  and  a  voluntary  act.  Those  who  crucified  Him 
had  no  thought  that  He  should  "  bear  the  sins  of  many," 
but  the  Holy  Ghost  speaking  in  the  high  priest  had 
(John  xi.  50  ff.).  Wicked  hands  killed  the  Prince  of  Life 
but  His  own  will  and  intention  consented  to  it  (Acts  ii. 
23;  iii.  18),  that  He  might  make  His  soul  an  offering  for 
sin.  To  bear  the  sins  of  many.  Del.  :  "  In  order  to 
take  upon  Himself,  i.  e.  to  make  atonement  for  or  bear 
the  penalty  of," — the  vicarious  punishment  for  sins. 
The  burden  which  Christ  bore  to  the  cross  was  the  sins 
of  many  taken  upon  Himself  as  His  own  (i  Pet.  ii.  24). 
He  bore  them  as  a  personal  load,  a  vicarious  assumption 
of  guilt.  He  was  borne  to  the  altar  of  the  cross  bearing 
the  sins  of  the  world.  Cf.  Is.  liii.  12  (6),  where  the 
Hebrew  combines  the  meaning  of  bear  and  take  away, 
the  latter  the  consequence  of  the  vicarious  bearing. 
He  bore  them  away  by  bearing  them  Himself.  Of  many, 
not  the  "  many  "  who  appropriate  redemption,  many,  not 
all,  but  simply  in  contrast  with  Christ's  single  person, 
and  His  single  offering  (ii.  10  ;  Matt.  xx.  28  ;  xxvi.  28). 
All  men  are  many  indeed,  and  the  one  offering  is  on  be- 
half of  all.  And  this  one  offering  will  be  followed  by  a 
second  appearance,  but  not  again  to  die  for  sins,  but 
apart  from  sin,  with  no  purpose  whatever  as  to  sin,  but 
triumphantly  bringing  to  those  who  are  expecting  llim 
that  salvation  procured  by  His  death  once  for  all.     Sal- 


4o8  EPISTLE  TO  THE  HEBREWS.  [ix.  23-28. 

vation  once  more  "  emphasizes  the  actual  efficacy  of  His 
work,"  Its  complete  realization  is  the  object  of  the 
glorious  return.  Shall  appear.i  become  visible  to  those 
looking  for  Him.  This  return  is  presented  as  a  historical 
fact  (Acts  i.  10  f.),  an  event  discernible  by  them  that 
wait  for  him,  analogous  to  the  high  priest's  return  from 
the  darkness  of  the  most  Holy  place  after  completed 
atonement  (Lev.  xvi.  24).  The  Church  is  a  waiting  bride 
(Rom.  viii.  19,  23-25).  For  her  sake  "  He  will  break 
through  the  invisibility  in  which  He  is  now  shrouded  " 
(Is.  Ixiii.  19).  Unto  salvation,  "which  includes  not  only 
the  removal  of  sin,  but  also  the  attainment  of  the  ideal 
of   humanity." 

The  author  demonstrates  once  more  how  all  need  for 
the  Levitical  sacrifices  has  forever  passed  away  since  Christ 
offered  Himself  "  once  for  all "  on  the  altar  of  Calvary. 
Del.:  "He  recapitulates  (1-18)  the  principal  thoughts 
of  the  whole  treatise,  and  gives  them  at  the  same  time  a 
higher  and  more  perfect  expression."  Contrasted  with 
the  completeness  of  Christ's  one  single  high-priestly 
action,  and  its  eternal  fruits,  stands  the  inadequacy  of 
the  Levitical  sacrifices,  the  shadow-like,  ever-recurring 
futile  sacrifice  of  the  day  of  atonement. 

1  b^dijaETai^  different  from  the  verbs  in  24  and  26. 


CHAPTER  X. 

1-4.  For  the  law  having  a  shadow  of  the  good  things  to  come,  not  the 
very  image  of  the  things,  they  can  never  with  the  same  sacrifices  year  by 
year,  which  they  offer  continually,  make  perfect  them  that  draw  nigh.  Else 
would  they  not  have  ceased  to  be  offered,  because  the  worshippers,  having 
been  once  cleansed,  would  have  had  no  more  conscience  of  sins?  But  in 
those  sacrifices  there  is  a  remembrance  made  of  sins  year  by  year.  For  it 
is  impossible  that  the  blood  of  bulls  and  goats  should  take  away  sins. 

Westcott's  order  of  words  gives  the  sense  more  cor- 
rectly :  "  For  as  having  a  shadow  only  of  the  good 
things  to  come,  not  the  very  image  of  the  objects,  the 
law  can  never,  by  the  same  sacrifices  which  they — the 
appointed  ministers  of  the  system — offer  year  by  year,  in 
a  continually  returning  cycle,  make  perfect  forever  those 
who  come  to  God  on  the  way  which  it  opens."  For  as 
.  .  .  What  follows  is  involved  in  the  nature  of  the  case, 
stated  ix.  24-28,  and  emphasizes  the  ground  for  the 
"  once  for  all  "  event.  The  Levitical  sacrifices  testify  by 
their  very  iteration  to  an  idea  which  they  are  incapable 
of  realizing,  and  which  has  its  proper  realization  in  the 
atoning  death  of  Christ.  The  most  striking  contrast 
kept  in  view  is  that  between  "  once  for  all  "  and  "  year 
by  year."  What  was  done  once  under  the  law  had  to 
be  done  afresh,  year  after  year,  which  certainly  could 
not  have  been  the  case  if  it  had  been  efficacious.  A 
shadow  (viii.  5),  an  obscure,  unsubstantial  outline  cast 
by  an  object,  not  the  very  image,  i.  e.  the  finished 
picture,  a  substantial  representation  by  the  help  of  color ; 
"  not  even  a  life-like  or  proper  representation."     Others: 

409 


4IO  EPISTLE  TO  THE  HEBREWS.  [x.  1-4. 

the  true  bodily  shape,  "  the  substantial  image  and  form 
of  the  realities  themselves  versus  their  merely  typical  and 
shadowy  representation.  Col.  ii.  17  contrasts  "  shadow  " 
with  "  body."  Westc,  who  holds  image  to  convey  the 
idea  of  bringing  before  us  under  substantial  conditions 
that  which  is  spiritual  (Rom.  viii.  29;  Col.  i.  15,  19; 
iii.  10),  illustrates  the  difference  between  the  "  shadow  " 
and  the  "  image  "  by  that  between  a  type  and  a  sacra- 
ment. "  The  one  witnesses  to  grace  and  truth  beyond 
and  outside  itself,  the  other  is  the  pledge  and  the  means 
through  which  grace  and  truth  are  brought  home  to  us." 
The  good  things  to  come  (vi.  3  ;  ii.  5),  eternal  redemption, 
future  while  the  law  was  in  operation  (ix.  11),  and  still 
measurably  so  (xiii.  14;  vi.  18;  xi.  i)  =  the  things,  i.  e. 
the  realities,  the  embodied  good  things.  The  O.  T. 
ritual  was  a  shadow  cast  before  by  the  great  Atoning 
Sacrifice,  and  it  had  a  momentous  import  in  that  it  in- 
spired and  kept  alive  the  hope  of  salvation.  The  same 
sacrifices  ...  "  Year  by  year  "  points  to  the  offerings 
on  the  day  of  Atonement,  and  so  does  "  bulls  and  goats  " 
(4),  the  other  sacrifices  being  included.  All  that  has 
been  offered  must  be  offered  again,  "  year  by  year."  It 
is  an  ever  self-repeating  cycle  of  annual  acts,  and  this 
repetition  of  the  identical  offerings  shows  their  inadequacy 
and  powerlessness.  Which  they  offer,  i.  e.  the  priests,  or 
rather  the  high  priest.  Make  perfect,  lead  to  the  goal, 
eternal  redemption-  (vii.  19 ;  ix.  9)  =  no  more  con- 
science of  sins  (2).  "  Continually"  ^  should  be  joined  to 
"  make  perfect  "  =  "  make  perfect  forever."  The  phrase, 
used  only  in  this  epistle,  marks  "  an  act  which  issues  in  a 
permanent  result."  (Cf.  12,  14 ;  vii.  3.)  Them  that  draw 
nigh,2  the  congregation   for  whom  the  high  priest  offici- 

1  tlq  TO  diTjVTjKiq. 

^  Tcpoaepxofitvov^  =  "the   worshippers,"  TiarpevovTaq,  2;  ix.  9;  Luke  i.  37. 


X.  1-4-]  CHAPTER  X. 


411 


ates  (vii.  25).  They  draw  nigh  to  obtain  the  blessing 
sought  in  the  sacrifice.  This  contrast  illustrates  anew 
the  completion  "  once  for  all  "  of  Christ's  sacrifice. 
Were  it  also  subject  to  repetition  it  would  be  a  confes- 
sion of  its  impotence  and  failure.  A  sacrifice  adequate 
for  its  purpose  ceases  to  be  offered  ;  it  has  cleansed  the 
worshipper  so  that  sin  no  longer  cleaves  to  his  conscience. 
This  truth  is  put  in  the  interrogative  form  :  would  not 
those  sacrifices  have  ceased  altogether  had  their  object 
been  accomplished?  had  it  been  possible  for  them  to 
restore  the  worshipper  to  peace  with  God?  He  who  has 
no  longer  a  consciousness  of  sins  feels  no  need  of  any 
further  expiation.  Here  is  the  evangelical  truth  of 
Protestantism  versus  the  error  of  Romanism,  which  con- 
tinues to  offer  expiatory  sacrifices.  The  blood  of  Christ 
cleanses  from  all  unrighteousness.  The  atonement  of 
their  Lord  frees  believers  from  the  conscience  of  sins, 
from  all  consciousness  of  guilt.  Where  this  remains 
recourse  is  had  to  expiatory  sacrifices.  What  man  needs 
is  to  have  his  sinfulness  once  and  for  all  expiated.  Thus 
cleansed,  he  has  no  more  a  guilty  conscience,  for  even 
when  he  sins  he  avails  himself  of  the  all-sufficient  sacrifice 
(i  John  ii.  2).  Once  cleansed  (ix.  14,  23  ;  Tit.  ii.  14)  = 
"takeaway  sins  "  (4)  =  "  sanctified  "(10).  The  perf.  im- 
plies the  permanence  of  the  cleansing  =  "  made  perfect" 
(i).  The  complete  removal  of  the  barrier,  sin,  effects  com- 
plete restoration  to  God.  But  in  those  .  .  .  presents  the 
very  opposite  of  what  was  involved  in  the  question.  So 
far  from  removing  the  consciousness  of  sins,  these  annu- 
ally recurring  sacrifices  ever  call  them  up  afresh  (Rom.  iii. 
20;  Num.  V.  15,  18).  "Year  by  year"  by  such  sacrifices 
they  experience  not  a  removal  but  a  reminder  of  sins. 
What  a  contrast  between  Jewish  sacrifices  and  Christian 
sacraments!     The   former  is  a  remembrance  of  sin,  the 


412  EPISTLE  TO  THE  HEBREWS.  [x.  5-10. 

latter  a  seal  of  redemption  (Luke  xxii.  19  ;  i  Cor.  xi.  24  f.). 
What  a  contrast  between  the  O.  T.  and  the  N.  T. !  In 
the  former  our  sins  are  called  to  mind,  in  the  latter  even 
God  remembers  them  no  more.  To  take  away  sins  (ix. 
26,  28)  by  the  blood  of  bulls  and  goats  is  in  fact  impos- 
sible. Having  gradually  approached  this  conclusion,  the 
author  now  states  it  point-blank.  A  colossal  evil  like  sin 
cannot  be  wiped  out  by  such  a  device.  Physical  agencies 
can  purge  away  moral  evil  nor  procure  moral  ends. 
The  bleeding  and  death  of  an  irrational,  unwilling  animal 
does  not  weigh  in  the  balance  against  human  guilt  and 
can  effect  no  cleansing  of  the  inward  man  (Ps.  1.  13). 
The  only  availing  sacrifice  is  perfect  obedience  to  the  will 
of  God  (i  Sam.  xv.  22  ;  Mark  xii.  33),  a  voluntary,  rational 
self-surrender  to  the  will  of  God,  such  as  was  faintly  but 
impressively  shadowed  forth  in  the  O.  T.  ceremonial. 
The  language  of  the  Psalm  (xl.  6-8)  strikingly  expresses 
,the  prophetic  anticipation  of  "  the  self-determination  of 
Christ  to  present  Himself  in  sacrifice  to  God  over  against 
the  sacrifices  of  the  law,  and  so  to  become  the  oblation 
of  the  N.  T.,  accomplishing  what  they  were  unable  to 
accomplish." 

5-10.     Wherefore  when  he  cometh  into  the  world,  he  saith, 

Sacrifice  and  offering  thou  wouldest  not, 

But  a  body  didst  thou  prepare  for  me; 

In  whole  burnt  offerings  and  sacrifices  for  sin  thou  hadst  no  pleasure  : 

Then  said  I,  Lo,  I  am  come 

(In  the  roll  of  the  book  it  is  written  of  me) 

To  do  thy  will,  O  God. 
Saying  above,  Sacrifices  and  offerings  and  whole  burnt  offerings  and 
sacrifices  for  sin  thou  wouldest  not,  neither  hadst  pleasure  therein  (the  which 
are  offered  according  to  the  law),  then  hath  he  said,  Lo,  I  am  come  to  do 
thy  will.  He  taketh  away  the  first,  that  he  may  establish  the  second.  By 
which  will  we  have  been  sanctified  through  the  offering  of  the  body  of 
Jesus  Christ  once  for  all. 

The    words    of    the  typical    David,    as  if  proceeding 


X.  5-10.]  CHAPTER  X.  413 

from  the  lips  of  his  divine  antitype,  express  the  infinite 
power  of  a  personal  self-oblation  to  meet  the  require- 
ments of  the  divine  will.  Wherefore,  in  view  of  the  im- 
possibility just  stated  (4).  Recognizing  this  truth  the  Son 
addresses  the  Father  when  he  cometh  into  the  world,  at 
the  time  when  a  body  was  prepared  for  Him  (John  i.  9  ; 
xi.  27  ;  Rom.  v.  12).  The  words  are  not  necessarily  re- 
stricted to  the  moment  of  the  incarnation.  They  apply  to 
each  manifestation  of  Christ  as  the  incarnate  One  (John  vi. 
14),  "  in  the  whole  of  His  conscious  work  for  God."  His 
pre-existence  is  assumed.  He  saith,  Christ  speaking 
through  the  Psalmist  (7,  10;  ix.  28).  The  true  speaker  is 
obvious  from  ix.  28.  Sacrifice  and  offering,  whole 
burnt=offerings  and  sacrifices,  comprehend  all  the  Jewish 
sacrifices.  The  first  pair  presents  them  as  to  their 
material,  the  bloody  and  the  bloodless  (or  meal)  offer- 
ings, the  second  pair  represents  the  types  of  the  two 
great  classes  of  offerings,  eucharistic  and  expiatory.  This 
truth  re-echoes  Samuel's  condemnation  of  King  Saul  (i 
Sam.  XV.  22),  and  is  repeated  essentially  in  many  pas- 
sages (Ps.  1.  8ff. ;  li.  16  ff.  ;  Hos.  vi.  6;  Is.  i.  10  ff. ;  Jer. 
vi.  20;  vii.  21  f.).  "The  whole  poetry  of  the  psalter  is 
an  echo  of  them."  Our  passage  points  to  what  is  the 
perfect  sacrifice :  to  do  thy  will,  O  God,  the  addition,  a 
body  didst  thou  prepare  for  me,  expressing  the  condition 
and  the  instrument  by  which  the  self-surrender  could  be 
made  complete,  even  unto  death,  and  thus  the  will  of  God 
have  its  perfect  accomplishment  (cf.  10).  Then  said  I. 
This  mysterious  language  of  His  royal  type  on  His  thorny 
way  to  the  throne,  represents  the  Son  as  having  witnessed 
in  former  ages  to  the  unreal  character  of  the  offerings 
— God  had  no  pleasure  in  them — and  as  having  then 
voluntarily  engaged  to  make  Himself  an  offering  and  thus 
to  satisfy  the  will  of  God  (John  iv.  34 ;  viii.  29  ;  xvii.  6), 


414  EPISTLE   TO  THE  HEBREWS.  [x.  5-10. 

to  yield  Himself  in  absolute  active  and  passive  obedience 
to  the  will  of  God,  which  engagement  He  now  came  into 
the  world  to  fulfil.  Thy  will,  the  counsel  of  redemption, 
which  decreed  the  self-sacrifice  of  Christ  as  the  only  ex- 
piation for  sin.  Christ  making  this  will  His  own  and  per- 
fectly fulfilling  it  is  the  ground  of  our  salvation.  In  the 
last  analysis  redemption  is  made  to  rest  on  the  sovereign 
will  of  God.  Thou  wouldest  not  =  hadst  no  pleasure.  In 
those  sacrifices /tTi"^  God  had  no  delight.  But  a  body 
.  .  .  prepare.  While  this  is  the  reading  of  the  text  we 
have  of  the  LXX.,  our  Hebrew  text  reads  "  Mine  ears  hast 
thou  pierced  for  me,"  a  reference  to  the  custom  of  pierc- 
ing the  ears  of  a  slave  when  he  voluntarily  surrendered 
himself  to  perpetual  servitude  (Exod.  xxi.  26).  It  may 
also  mean.  Thou  hast  revealed  to  me  Thy  truth.  Thou  hast 
given  to  me  the  faculty  of  hearing  and  obeying  Thy  will. 
In  the  LXX.  this  capacity  to  know  and  obey  God's  will 
is  expanded  into  the  idea  of  a  body  given  or  prepared  as 
a  medium  of  self-surrender  to  the  divine  will,  an  instru- 
ment fitted  for  the  fullest  service.  Both  texts  teach  es- 
sentially the  same  truth,  namely,  what  sacrifices  are  ac- 
ceptable to  God.  According  even  to  O.  T.  a  rational, 
moral  self-surrender  to  God  is  the  true  sacrifice.  Westc.  : 
"  Man  as  created  had  for  his  end  this  perfect  exercise  and 
perfect  development  of  every  human  faculty  that  so  he 
might  bring  all  to  God,  fulfilling  in  this  way  the  concep- 
tion of  sacrifice.  And  sin  has  not  altered  the  obligation  " 
(Rom.  xii.  i  f.).  The  Son  of  God  became  man  that  in 
man's  place  He  might  vicariously  render  this  perfect 
sacrifice,  offering  up,  living  and  dying,  His  own  most 
precious  and  all-perfect  life  to  God,  and  this  has  universal 
atoning  validity  (10).  David,  who  was  God's  anointed,  sur- 
rendered himself  with  all  his  heart  to  "  a  definite  standard 
of  the  will  of   God,"  and    in   doing  so   foreshadowed   the 


X.  s-io.]  CHAPTER  X,  415 

absolute  submission  of  Christ  to  the  Father's  will.  This 
standard  was  for  David  (Ps.  xl.  8)  the  Thorah  or  law  in 
general,  specifically  Deut.  xvii.  14-20 ;  for  Christ,  the 
real  speaker  in  the  psalm,  it  was  the  whole  body  of  the 
law  and  the  prophets.  They  all  testified  concerning  him 
(John  V.  39 ;  Rev.  xix.  10).  Then,  when  Thou  didst 
prepare  Me  a  body,  or,  when  no  offering  could  expiate 
sin — doubtless  the  song  of  Christ  at  every  fresh  stage  of 
His  historic  mission  (i  Pet.  ii.  24).  He  avows  His  recog- 
nition in  the  sacred  volume  of  the  course  of  action  and 
suffering  prescribed  to  Him,  and  announces  Himself  as 
already  on  the  stage  (Is.  vi.  8).  Lo,  I  am  come,  for  the 
purpose  of  fulfilling  this  course.  True  sacrifice,  accord- 
ing to  the  O.  T.,  involves  moral  action  and  personal  self- 
surrender,  but,  besides,  it  must  be  voluntary,  self-deter- 
mined. The  roll  of  the  book.  Ancient  volumes  were 
written  on  a  parchment  scroll  rolled  upon  a  cylinder,  with 
knobs  projecting  at  both  ends.  Such  a  roll  of  Sacred 
Scriptures  was  known  to  David.  Thy  will,  the  one 
supreme  consideration  emphatically  in  the  consumma- 
tion of  man  and  in  his  redemption.  That  will  once  known, 
all  problems  are  solved,  all  questions  are  answered,  all 
controversies  cease.  "  The  will  of  God  answers  to  the 
fulfilment  of  man's  true  destiny."  The  will  o.f  God  re- 
specting redemption,  that  will  revealed  in  the  Scriptures, 
is  fulfilled  in  Christ.  The  language  of  the  LXX.  is  some- 
what abridged,  probably  to  heighten  its  christological 
character. 

Saying  above  (5,  6),  with  this  corresponds  "he  then 
said  "  (then  hath  he  said)  (9).  "  Then  "  is  repeated  from 
the  citation,  otherwise  we  might  expect  "later"  or 
"afterward."  The  one  utterance  is  consequent  upon  the 
other,  the  positive  declaration,  "  Lo,  I  am  .  .  ."  contrasts 
with  the  negative,  "  Thou  wouldst  not."     Westc.  :  "  The 


41 6  EPISTLE  TO  THE  HEBREWS.  [x.  5-1  a 

continuous  expression  of  the  divine  will  (pres.  as  in  5)  is 
contrasted  with  the  one  abiding  declaration  of  its  fulfil- 
ment by  Christ."  Sacrifices  and  offerings,  the  pi.  in- 
stead of  the  sing.  (5),  is  used  apparently  by  way  of 
accommodation  to  burnt  offerings  (6),  perhaps  also  to 
heighten  the  effect.  Those  material  offerings  are  shown 
to  have  not  been  acceptable  to  God,  in  contrast  with  the 
self-oblation  of  a  rational  personality,  the  central  truth  of 
Christianity.  The  which  are.  "  Which  indeed,"  all  the 
above-named  species  of  sacrifices  (11),  are  presented  ac- 
cording to  the  law  (viii.  4),  yet  they  do  not  satisfy  the 
divine  will,  except  as  a  shadow.  Following  this  acknowl- 
edgment the  Son  is  represented  as  immediately  ("  then  ") 
making  the  positive  offer  of  His  personal  obedience  as 
something  that  does  meet  the  divine  will.  Since  material 
offerings  give  God  no  satisfaction,  He  proposes  an  offer- 
ing which  will,  an  offering  of  Himself  in  accordance  with, 
for  the  accomplishment  of,  the  divine  will.  He  taketh 
away  the  first,  as  having  no  significance  before  God. 
The  offering  of  outward  sacrifices  Christ  does  away  with, 
in  order  that  He  may  present  the  true  moral  offering 
which  avails  before  God,  that  he  may  establish  the 
second,  i.  e.  by  His  obedience  bring  to  realization  the 
divine  will  (Rom.  iii.  31  ;  cf.  x.  3).  Thus  is  pronounced 
explicitly  the  doom  of  Judaism.  It  is  not  conformed 
to  the  divine  will,  it  is  not  pleasing  to  God,  it  cannot  co- 
exist with  Christianity,  it  is  put  out  of  the  way  for  the 
sake  of  the  Gospel.  The  blessed  consequence  of  Christ's 
fulfilment  of  that  prophecy  in  the  psalm  is  salvation. 
By  which  will,  =  ("  the  second,"  9),  in  that  will,  in 
the  fulfilment  of  that  will  through  the  self-oblation  of 
Christ,  our  redemption  (sanctification)  is  achieved.  The 
salvation  of  sinners  was  the  end  in  view  alike  in  the  will 
of  God  and  in  the  execution  of  the  will  (19,  29;   Eph.  i. 


X.  II-I4.]  CHAPTER  X.  417 

7).  The  true  self-offering  of  Jesus  Christ  was  "  the  only 
true  realization  of  the  divine  will  for  our  sanctification." 
That  God  so  willed  it  is  the  ground  of  our  salvation,  the 
originating  cause ;  that  Christ  offered  Himself,  is  the  in- 
strument of  our  salvation,  the  mediating  cause.  The  body 
of  Jesus  Christ,  that  prepared  for  Him  (5),  that  in  and  by 
means  of  which  He  made  the  oblation  consummated  on 
the  cross,  fulfilling  the  divine  will.  Of  course,  the  entire 
Christ,  soul  as  well  as  body,  the  divine  in  Him  with  the 
human,  was  laid  upon  the  altar,  an  offering  and  a  sacrifice 
to  God  (vii.  27  ;  ix.  14  ;  25  f.).  Westc.  :  "  The  com- 
pound name  Jesus  Christ  (xiii.  8,  21)  characterizes  the 
completeness  of  the  sacrifice  under  the  divine  and  human 
aspects  of  the  Lord's  Person."  We  have  been  sanctified 
=  " perfected  forever"  (14;  cf.  17;  ii.  10),  the  forgive- 
ness and  inward  holiness  foreshadowed  by  the  Le- 
vitical  offerings.  Once  for  all  may  go  with  offering 
(vii.  27 ;  ix.  12);  but  its  connection  with  "sanctified" 
is  preferable.  The  sanctification  of  believers  is  com- 
pleted on  the  divine  side  (14).  The  writer  does  not 
enlarge  on  the  philosophy  of  the  atonement,  but  confines 
himself  to  the  fact  that  God  so  willed  it  and  that  Christ 
having  vicariously  accomplished  that  will  in  His  self- 
oblation,  objective  salvation  is  achieved  for  all  time. 
With  this  salvation  consummated  "once  for  all"  he  now 
contrasts  the  unremitting,  never-ending,  fruitless  activity 
of  the  Levitical  priests  described  (i  ff.),  the  complete- 
ness, the  all-sufficient  efificacy  of  His  one  sacrifice,  being 
vouched  for  by  His  exaltation  to  the  throne  of  God. 

11-14.  And  every  priest  indeed  standeth  day  by  day  ministering  and 
offering  oftentimes  the  same  sacrifices,  the  which  can  never  take  away  sins  : 
but  he,  when  he  had  offered  one  sacrifice  for  sins  for  ever,  sat  down  on 
the  right  hand  of  God ;  from  henceforth  expecting  till  his  enemies  be  made 
the  footstool  of  his  feet.  For  by  one  offering  he  hath  perfected  for  ever 
them  that  are  sanctified. 
27 


4i8  EPISTLE  TO  THE  HEBREWS.  [x.  11-14. 

Every  priest.  The  general  term  suits  the  argument 
better  than  high  priest.  The  contrast  with  the  latter 
holds  also  with  reference  to  the  services  of  the  priests, 
who  in  fact  discharged  the  functions  of  the  high  priest  as 
his  assistants.  Thol.  :  "  The  same  wearisome  circle  of  in- 
effectual efforts  which  has  been  shown  to  characterize 
the  performance  of  the  high  priest  on  the  day  of  atone- 
ment is  now  exhibited  as  characteristic  of  the  priestly 
institute  in  general  " — in  contrast  with  Christ's  rest  from 
priestly  activity.  Note  the  successive  phrases :  "  Every 
priest,"  "  day  by  day,"  "  ministering  and  offering,"  "  of- 
tentimes," "  the  same  sacrifices."  Ministering  (viii.  6,  2), 
serving  as  a  priest,  and  especially  offering  sacrifices ;  the 
same  (i);  oftentimes  (ix,  25  f.) ;  the  which,  "which  are 
such  that  "  they  can  never  take  aw^ay  sins  (4),  lit.  take 
clean  away.^  They  had  no  inward  power  to  give  peace  to 
the  conscience,  purity  to  the  heart,  or  any  really  new  begin- 
ning of  spiritual  life  "  (ix.  9).  But  he,  emphatic  contrast, 
Jesus  Christ  (10),  versus  these  oft-repeated,  numberless, 
ever-the-same,  abortive  offerings,  offered  one  sacrifice  for 
sins,  namely,  Himself,  And  after  that  He  sat  down  .  .  . 
In  token  of  His  work  being  finished,  He  rests  from  all 
priestly  activity,  since  He  accomplished  by  the  one 
offering  what  all  the  Levitical  offerings  evermore  recur- 
ring have  vainly  sought  to  accomplish — complete  expia- 
tion. Instead  of  serving  He  sits  (i.  3),  versus  the  Jewish 
priest  who  standeth,  i.  e.  before  the  Lord,  in  the  sanc- 
tuary (Deut.  x.  8;  xviii.  17),  ever  performing  anew  his 
functions  with  the  idea  of  "  a  work  still  to  be  done,  of 
service  still  to  be  rendered,  of  homage  still  to  be  paid." 
The  angels  stand  (Is.  vi.  5;  Lev.  i.  19;  Rev.  vii.  11  ; 
John  iii.  29).  No  priest,  only  King  David,  was  permitted 
to  sit  down  in  the  inner  court.  But  Christ  after  His 
1  irepieXeiv,  to  take  away  all  around. 


X.  II-I4-]  CHAPTER  X.  419 

offering   "sat  down  "  on  the  right  hand  of  God  (i.  3,  13  ; 

viii.  i).  His  priestly  service  finished,  He  reigns,  as 
our  theanthropic  representativ^e  He  shares  the  universal 
dominion  of  God  (Matt,  xxviii.  17).  A  priest  king  (vii. 
17),  He  dispenses  the  blessings  which  accrue  from  His 
finished  sacrifice.  This  does  not  conflict  with  vii.  25. 
His  self-manifestation  as  the  one  priestly  sacrifice  renders 
all  further  expiatory  action  needless.  Forever,  con- 
nected with  what  precedes,  declares  the  eternal  ef^cacy 
of  Christ's  sacrifice  (i-io),  connected  with  what  follows, 
it  declares  that  our  High  Priest  above  is  enthroned  in 
eternal  rest.  The  Son's  session  at  the  right  hand  is  con- 
trasted (i.  13)  with  the  ministry  of  the  angels,  here  with 
the  standing  of  the  priests  in  their  never  completed  ac- 
tivity. With  this  reminder  of  the  Melchizedek  parallel 
of  their  royal  priest  (Ps.  ex.  4),  the  writer  introduces 
another  portraiture  of  Christ's  Majesty  from  the  same 
psalm;  from  henceforth,  the  whole  interval  before  His 
Second  Advent  (ix.  28),  "  when  the  victory  accomplished 
by  His  death  and  resurrection  will  be  fully  realized  " 
(i  Cor.  XV.  23,  ff.).  Expecting,  the  victory  won,  He  is 
eagerly  waiting  for  all  the  fruits  to  be  gathered.  The 
great  turn  in  history  was  made  by  the  self-sacrifice  of 
Christ  on  Calvary  (ix,  26),  and  such  was  its  efificacy  that 
its  final  outcome  is  assured,  and  coming  ages  can  only 
bring  on  that  "  divine  event  to  which  the  whole  creation 
moves." 

"  Fly  swifter,  sun  and  stars,  and  bring 
The  promised  age  of  gold," 

His  enemies,    all  opposing    powers,    made  the  footstool 

of  his  feet,  one  of  the  absurd  literalisms  of  the 
Rev.  =  "  made  His  footstool."  This  may  mean  their 
destruction  (2  Thess.  i,  8  f.)  at  His  advent,  or  their  sub- 
jugation prior  to  it,  whether  subjected  to  His  spiritual 


42 o  EPISTLE  TO  THE  HEBREWS.  [x.  15-18. 

authority,  or  by  force  made  subservient  to  His  kingdom. 
The  triumph  won  by  His  death  will  be  universally 
recognized.  For  .  ,  .  shows  on  what  grounds  and  by 
what  right  Christ  enjoys  a  triumphant  royal  rest  from 
priestly  labors,  the  abiding  suflficiency  of  His  one  self- 
offering  for  all  believers.  He  rests  on  the  throne  because 
He  has  forever  redeemed  them  that  are  sanctified  (ix.  9, 
12;  vii.  II,  19).  By  the  one  offering  He  has  perfected 
(i),  brought  to  the  goal  the  subjects  of  His  priesthood, 
and  that  forever  (12),  seeing  that  the  work  accomplished 
by  the  one  sacrifice  needs  neither  completion,  addition  or 
repetition.  It  remains  ever  available.  14  is  identical  with 
10,  with  this  difference  :  10  refers  to  sanctification  in  the 
perf.,  14  in  the  pres.,  ==  them  that  are  being  sanctified. 
"  The  '  being  sanctified,  are  those  who  by  acts  of  faith 
(Acts  XX.  32  ;  xxvi.  18)  make  the  accomplished  work  of 
Christ  individually  their  own."  The  term  includes  here 
everything  objectively  provided  by  the  one  sacrifice  on 
the  cross,  all  that  is  needed  for  justification  and  renewal. 
That  no  further  expiatory  oblation  is  to  be  thought  of 
is  attested  by  the  Holy  Ghost  as  well  as  by  the  fact  of 
Christ's  session  on  the  throne.  In  concluding  the  exposi- 
tion  of  the  priestly  service  of  the  New  Covenant,  the 
writer  recalls  the  testimony  with  which  he  began  it  (viii. 
8  ff.),  repeating  in  substance  the  two  chief  points  of  the 
promise  :  the  regeneration  of  the  heart  and  the  oblivion  of 
sin  leaving  no  further  ground  for  an  atoning  sacrifice. 

15-18.     And  the  Holy  Ghost  alsobeareth  witness  to  us  :  for  after  he  hath 

said, 

This  is  the  covenant  that  I  will  make  with  them 

After  those  days,  saith  the  Lord ; 

I  will  put  my  laws  on  their  heart, 

And  upon  their  mind  also  will  I  write  them ; 
the7i  saith  he. 

And  their  sins  and  their  iniquities  will  I  remember  no  more. 
Now  where  remission  of  these  is,  there  is  no  more  offering  for  sin. 


X.  15-18.]  CHAPTER  X.  421 

The  Holy  Ghost  also,  an  independent  testimony,  as 
well  as  Christ  sitting  on  the  throne,  beareth  witness,  at- 
tests finished  redemption.  The  Holy  Ghost  is  the 
author  of  the  written  word  and  He  testifies  of  Jesus, 
who  is  the  fulfilment  of  prophecy  as  well  as  of  the  law. 
While  ascribing  the  word  to  the  Spirit  the  writer  allows 
himself  freedom  with  the  letter,  altering  the  structure, 
changing  and  abridging  the  language,  etc.,  "  which  free- 
dom itself,"  says  Del.,  ''is  a  work  of  the  Holy  Ghost." 
The  proper  nerve  of  the  citation  lies  in  17,  other  clauses 
being  adduced  only  to  show  this  distinctive  mark  of  the 
New  Covenant.  With  the  construction  somewhat  broken, 
it  is  best  to  read  "  after  He  (God)  has  said  this  is  the 
covenant  .  .  .  after  those  days,"  the  Lord  saith  :  "  put- 
ting My  law  upon  their  hearts  I  will  write  them  also 
upon  their  minds,  and  their  sins,"  etc.  The  declaration 
of  forgiveness  is  the  basis  on  which  the  New  Covenant 
is  founded,  "  though  it  would  be  disturbing  to  the  sense  to 
divide  the  promise  of  forgiveness  of  past  transgressions 
from  its  necessary  condition — the  law  written  upon  the 
heart."  My  laws  upon  their  heart  .  .  .  upon  their  mind. 
Del.  :  "  The  law  of  the  O.  T.  is  not  destroyed,  but  deep- 
ened and  spiritualized.  The  law  once  written  upon  the 
heart,  passes  from  the  condition  of  a  mere  '  letter  '  to  that 
of  *  spirit.'  Man's  relation  to  God  becomes  inward  and 
spiritual,  and  his  desire  for  salvation  .  .  .  concentrates 
its  view  on  the  grace  already  procured."  Their  sins 
...  no  more  (cf.  3).  Absolute  forgiveness  is  a  character- 
istic note  of  the  New  Covenant,  and  inseparable  from 
this  such  a  change  of  mind  and  heart  that  the  law  gov- 
erning our  life  is  henceforth  written  within  us,  an  inward 
power  producing  spontaneous  loving  obedience.  The 
relation  between  God  and  man  is  changed.  Our  sins  no 
longer  exist  in  the  mind  of  God,  but  (now)  where  there 


422  EPISTLE   TO   THE  HEBREWS.  [x.  19-25, 

is  remission  of  these  (sins  and  iniquities,  17),  there  is  no 
ground  or  motive  for  any  further  atonement,  all  need 
for  expiation  is  satisfied,  all  offerings  for  sin  cease,  the 
temple  service  has  no  further  value.  "  This  is  the  last — 
the  decisive — word  of  the  argument."  This  result 
.secured,  the  dogmatic  discussion  is  concluded. 

The  great  theme  (worked  out  vii.  i-x.  18)  of  Christ's 
superiority  to  the  Levitical  priest,  of  His  having  accom- 
plished that  of  which  they  enacted  the  shadow,  and  of 
the  certainty  of  salvation  assured  by  His  enthronement, 
is  now  followed  by  its  practical  consequences.  The 
doctrines  so  earnestly  and  so  successfully  contended  for 
are  directly  appHed  to  the  life  (x.  19;  xiii.  25),  a  lesson 
for  the  Church  in  all  ages.  Prior  to  vii.  I  exhortation 
and  exposition  were  constantly  interchanged,  but  after 
that  admonitions  were  reserved  as  a  grand  finale  to  the 
Epistle,  the  objective  certainty  of  salvation  giving  the 
readers  a  sovereign  impetus  to  full  assurance  and  to  the 
holding  fast  of  the  confession  of  hope.  The  scattered 
admonitions  (ii.  1-4;  iii.  i — iv.  13;  especially  iii.  6,  14; 
iv.  11;  iv.  14-16;  vi.  1 1-20)  are  all  gathered  up  now 
(19-31),  but  "in  deeper  and  fuller  tones."  Great  en- 
couragement is  found  for  the  readers,  {a)  in  their  privileges 
and  social  responsibilities  (19-25),  (/;)  their  perils  (26-31), 
and  (r)  their  past  experience  and  behavior  (32-34,. 

19-25.  Having  therefore,  brethren,  boldness  to  enter  into  the  holy  place 
by  the  blood  of  Jesus,  by  the  way  which  he  dedicated  for  us,  a  new  and 
living  way,  through  the  veil,  that  is  to  say,  his  flesh  ;  and  having  a  great 
priest  over  the  house  of  God;  let  us  draw  near  with  a  true  heart  in  fulness 
of  faith,  having  our  hearts  sprinkled  from  an  evil  conscience,  and  our  body 
washed  with  pure  water :  let  us  hold  fast  the  confession  of  our  hope  that 
it  waver  not ;  for  he  is  faithful  that  promised  :  and  let  us  consider  one  an- 
other to  provoke  unto  love  and  good  works  ;  not  forsaking  the  assemliling 
of  ourselves  together,  as  the  custom  of  some  is,  but  exhorting  one  another  : 
and  so  much  the  more,  as  ye  see  the  day  drawing  nigh. 


X.  19-25]  CHAPTER  X.  423 

Having,  therefore,  in  view  of  theabovc  results  ;  Christ's 
co-equal  majesty  with  God  after  the  absolute  consumma- 
tion of  redemption  in  fulfilment  of  prophecy.  Brethren 
(iii.  i),  affectionate  recognition.  Boldness  to  enter.^ 
"  To  use  the  entrance,"  "  a  joyous  confidence  for 
entrance"  (iii.  6;  iv.  16).  The  foundations  of  the 
Christian's  hope  having  been  so  impressively  brought 
to  view,  no  fear  should  be  felt  in  approaching  God. 
The  right  of  entrance  into  the  Holies  (ix.  8)  having 
been  secured  for  us,  we  should  enter  it  with  jubilant 
confidence,  the  more  so  since  it  was  secured  by  the 
blood  of  Jesus.  This  gives  us  "  boldness,"  a  "  bold- 
ness "  that  enters  the  very  presence  of  God  (Gen.  xviii. 
27),  "  knowing  ourselves  to  be  now  reconciled  and 
sanctified  by  the  one  oblation  of  His  blood  outpoured  on 
earth  and  presented  in  heaven."  Jesus  emphasizes  the 
true  humanity  of  Christ  and  rests  the  argument  on  that 
(ii.  9).  By  the  way  which,  =  "  which  way,"  namely, 
"  the  entrance,"  he  dedicated  for  us  (ix,  18).  It  is  the 
way  which  He  created,  and  on  which  He  Himself  made 
His  journey  to  the  presence  of  God  (ix.  12  ;  vi.  20).  He 
inaugurated  the  entrance  to  the  Holies,  and  He  did 
it  "for  us."  A  new  and  living  way .2  In  19  the  des- 
tination of  the  way  is  given,  here  its  character.  It  is 
"  new,"  not  only  hitherto  unknown  and  untrodden,  but 
recently  opened,  a  novelty  in  human  thought  (i  Cor. 
ii.  8).  It  is  original  with  Christ  (John  xiv.  6;  x.  7). 
Living  (iv.  12)  =  life-giving,  leading  to  life,  imperishable, 
or  it  may  be  contrasted  with  the  lifeless  pavement  into 
the  sanctuary  trodden  by  the  high  priest.  He  who  fol- 
lows Jesus  Christ  in  the  way  opened  by  Him,  "  in  fellow- 
ship with  His  living  person   and   abiding  work,"  will  ex- 

1  dan6ov  =  both  the  means  of  entering  and  the  act  of  entering. 

2  h66q  ,  in  apposition  with  eioodoq,  and  descriptive  of  it. 


424  EPISTLE  TO  THE  HEBREWS.  [x.  19-25. 

perience  its  vivifying  power.  The  first  step  on  the  way 
is  a  new  birth,  and,  while  other  ways  fatigue  and  exhaust, 
this  one  secures  to  tiie  pilgrim  a  daily  increment  of  life 
(John  X.  10),  it  is  the  way  of  life  eternal.  Through  the  veil, 
that  is,  his  flesh.  The  veil  was  both  a  barrier  and  a 
passage  to  the  Holies,  it  both  admitted  to  the  divine 
presence  and  excluded  from  it.  So  the  flesh,  the  human- 
ity, of  Christ,  opened  the  way  through  that  which  like  a 
curtain  shut  Him  out  from  the  vision  of  God  (Matt,  xxvii. 
46)  ;  His  humanity  under  earthly  limitations,  dependence, 
temptation,  suffering,  mortality,  hid  the  divine  glory  (v. 
7  ;  ii.  14).  That  which  veiled  God  (in  Christ)  from  the 
gaze  of  men  was  the  medium  through  which  He  passed 
as  High  Priest  to  the  presence  of  God.  The  flesh 
pierced,  laid  aside  by  death,  was  the  appointed  avenue 
to  the  reconciled  face  of  God.  It  had  of  necessity  to  be 
"rent,"  torn,  removed  out  of  the  way,  by  His  sacrificial 
death,  before  the  Holies  was  opened.  After  the  expiation 
made  through  it  no  veil  separated  between  Christ  and 
God,  nor  between  us  and  God.  The  rent  veil  at  the  cru- 
cifixion threw  the  Holies  of  the  temple  open  (Matt,  xxvii. 
51  ;  Mark  xv.  38  ;  Luke  xxiii.45),  the  rent  flesh  of  Christ 
revealed  the  Godhead  to  Thomas  (John  xx.  28),  it  is 
the  revelation  of  God  to  us  (John  xvii.  3).  The  broken 
flesh,  the  wounds  of  Christ,  form  the  way  to  God.  In 
giving  Himself  up  unto  death  Jesus  parted  with  nothing 
belonging  to  the  perfection  of  humanity.  Del.  :  "  He 
laid  aside  His  flesh  as  an  earthly  Adamic  nature,  to  take 
it  again  as  a  heavenly,  spiritual  nature,  ...  so  that  as 
now  between  Him  and  God  so  also  between  God  and  us, 
the  flesh  should  be  no  more  a  separating  barrier"  (x.  5  ; 
V.  7 ;  ii.  14).  And  having  a  great  priest,  the  second 
ground  of  encouragement.  Our  priest  is  one  of  high 
eminence,  of  sovereign  power,  a  mighty  potentate  (Matt. 


X.  icf2K,.]  CHAPTER  X.  425 

xxviii.  18),  king  as  well  as  priest  at  God's  right  hand 
(iv.  4),  an  effectual  Intercessor  for  us  in  the  court  of 
the  Divine  Majesty  (iv.  14 ;  vii.  4  ;  xiii,  20).  Over 
the  house  of  God.  "  House  "  ==  both  a  dwelling-place 
and  the  family  dwelling  in  it.  In  iii.  3-6  "  the  house  of 
God  "  over  which  Christ  rules  is  the  Church  on  earth, 
the  household  of  faith.  The  "  boldness  of  entrance  " 
seems  to  require  here  the  seat  of  the  immediate  presence 
of  God.  Westc.  :  "  It  includes  the  whole  Christian  econ- 
omy both  in  its  earthly  and  its  heavenly  elements."  The 
interconnection  of  22-25  is  uncertain,  the  text  admitting 
of  various  arrangements.  The  following  is  accepted  as 
successively  harmonizing  the  conditions,  giving  to  each 
hortatory  verb  its  corresponding  participial  clause,  the 
last  one  having  two,  a  negative  and  a  positive  :  Let  us 
draw  near  .  .  .  having  our  hearts  sprinkled,  etc.  Let  "us 
hold  fast  the  confession  .  .  .  having  our  body  washed  with 
pure  water.  Let  us  consider  one  another  to  provoke  unto 
love  .  .  .  not  forsaking  the  assemblies  but  exhorting  one 
another.  The  application  of  redemption  requires  subjec- 
tive activity — though  always  and  entirely  through  grace. 
Let  us  draw  near  (i  ;  vii.  25  ;  xi.  6)  =  offer  worship.  Such 
pre-eminent  privileges  are  to  be  used.  Having  the  right 
of  boldest  access  to  the  throne  of  grace  (iv.  i6\  and  hav- 
ing over  the  church  so  mighty  a  head,  let  us  enter  into 
the  holy  place,  into  the  innermost  communion  with  God. 
In  doing  so  let  us  carefully  observe  the  subjective  condi- 
tions of  approach  :  with  a  true  heart,  the  centre  and 
seat  of  character,  a  heart  that  "  fulfils  the  ideal  office  of  a 
heart."  Genuine,  neither  hypocritical  nor  double-minded, 
it  yields  its  undivided  affection  and  its  unreserved  al- 
legiance to  God.  In  fulness  of  faith,  or  "  full  assurance 
of  faith  "  (cf.  vi.  11),  with  the  plenitude  and  matured  con- 
viction of  faith,  defines  the  "  true  heart," — "  without  dis- 


426  EPISTLE  TO  THE  HEBREWS.  [x.  19-25. 

belief  or  diffidence  as  to  our  right  of  approach  or  cer- 
tainty of  acceptance."  Absolute  reliance  on  God's  love 
and  grace  correlates  the  heart's  perfect  self-surrender  to 
God.  Having  .  .  .  from  an  evil  conscience.  The  heart 
having  a  consciousness  of  sin  and  guilt  needs  to  have 
such  consciousness  washed  away  by  sprinkling  it  with  the 
blood  of  Jesus  (i  Pet.  i.  2),  by  the  personal  appropriation 
of  Christ's  self-oblation.  The  cleansing  in  the  Hebrew 
ritual  was  effected,  not  by  the  shedding  of  blood  but  by 
the  sprinkling  of  it  upon  the  object  to  be  cleansed  (ix.  14). 
When  faith  is  thus  relieved  of  a  guilty  conscience  by  the 
blood  of  Christ,  it  bears  the  seal  of  the  atonement  ef- 
fected by  its  shedding  (xii.  24),  Having  availed  ourselves 
of  "the  blood  of  sprinkling"  there  is  no  more  condemna- 
tion (Rom.  viii.  i).  And  our  body  washed  with  pure 
water  let  us  .  .  .  (See  p.  425.)  To  the  internal  cleans- 
ing corresponds  an  external  washing,  a  sacramental  act 
through  which,  as  a  sensible  medium,  the  sprinkling  of  the 
heart  is  symbolized  and  appropriated.  "  Sprinkled,"  = 
the  justifying  grace  of  God,  may  have  been  suggested 
by  the  "washing"  (vi.  2).  Neither  term  gives  any  sup- 
port for  "  immersion,"  though  there  is  incontrovertibly  a 
reference  to  baptism,  "  the  decisive,  sensible  rite,  in 
which  the  believer  recognized  the  foundation  of  his  as- 
surance outside  of  himself."  The  antithesis  of  "  heart  " 
and  "  body  "  forbids  the  spiritualizing  of  this  washing. 
As  the  blood  sprinkled  on  the  heart  qualifies  us  to  "  draw 
near,"  so  the  sacramental  washing  of  the  body  enables 
and  obligates  us  to  holdfast  the  confession.  The  former 
represents  faith,  the  latter  the  profession  of  faith,  both 
being  requisites  of  salvation,  believing  and  being  bap- 
tized (Mark  xvi.  16;  Rom.  x.  9;  John  xiii.  10;  Eph.  v. 
26;  Tit.  iii.  5;  I  Pet.  iii.  21  ;  cf.  18).  "Pure,"  i.e.  purify- 
ing water.     Our   body — not   our   flesh — is  more    than    a 


X.  19-35]  CHAPTER  X.  427 

material,  corruptible  frame.  As  the  temple  of  the  Iloly 
Ghost  it  is  sanctified  unto  the  resurrection.  Our  whole 
personal  being  comes  under  the  influence  of  the  means 
of  grace.  (See  Del.)  For  Levitical  sprinkling  and  wash- 
ing cf.  Exod.  xxi\\  8;  xxix  :  21  ;  xxx.  19-21  ;  Lev.  x\i. 
4.  The  confession  of  our  hope.  "  Confession  "  occurs 
repeatedly  (iii.  6,  14;  iii.  i;  iv.  14),  but  only  here 
with  "  hope,"  referring  to  the  hope  sealed  to  be- 
lievers in  baptism,  the  vivid  anticipation  of  the  full  real- 
ization of  the  promises,  of  which  baptism  is  at  once  the 
vehicle  and  the  profession  (i  John  iii.  2,  3).  Note  "the 
confession  of  hope,"  "the  fulness  of  faith,"  and  "pro- 
voke unto  love."  The  encouragements  to  hope  are 
frequent  (iii.  6;  vi.  11,  18,  19;  vii.  19).  That  it  waver 
not,  remain  fixed,  inflexible,  immovable.  Like  faith 
hope  must  give  itself  courageous  expression.  Its  reality 
dare  not  be  doubted.  For  he  is  faithful  that  promised. 
It  rests  on  the  absolute  veracity  and  fidelity  of 
God,  and  with  this  should  correspond  its  open  con- 
fession (vi.  18;  I  Thess.  v.  24 ;  2  Thess.  ii.  3  ;  i  Cor. 
i.  9;  X.  13).  Besides  availing  themselves  personally  of 
their  marvellous  privileges  they  are  to  consider  the  needs 
of  their  brethren,  join  to  the  assurance  of  faith  and  the 
confession  of  hope  the  exercise  of  Christian  charity. 
Consider  one  another  (iii,  i)  as  brethren  (19),  bear  each 
other  on  their  hearts  with  brotherly  sympathy  and  con- 
cern. Individual  growth  in  grace  and  the  growth  of  our 
fellow-Christians  go  together.  "  The  well-being  of  each 
is  bound  up  with  the  well-being  of  the  whole  body." 
To  provoke  .  .  .  good  works.  Westc.  :  "  The  combina- 
tion has  a  startling  sound.  Christians  are  to  be  provoked, 
but  to  love."  They  are  to  stir  up  one  another  to  a 
friendly  rivalry  in  love  and  its  noble  fruits,  each  inciting 
others  and  then   receiving  the  reflex  impulse,  thus  pro- 


428  EPISTLE  TO  THE  HEBREWS.  [x.  19-25. 

yoking  reciprocal  activity  in  the  sphere  of  brotherly  love. 
Good  works  are  the  outward  manifestations  of  brotherly 
love  (vi.  10).     Not  forsaking  ...  of  ourselves,  our  own 

gatherings  for  fellowship  in  divine  worship.^  Dou.  : 
"  Our  assembly,"  the  formal  religious  association,  the 
Church.  It  is  in  their  assemblies  for  worship  that  Chris- 
tians make  their  "  confession  "  and  incite  "  to  love  and 
good  works."  The  Gospel  produces  a  living  fellowship 
among  men,  makes  them  brethren  (19),  draws  them  to- 
gether in  public  assemblies,  in  order  to  promote  the  edi- 
fication alike  of  the  individual  and  of  the  congregation. 
The  body  cannot  dispense  with  the  members,  neither  can 
the  members  with  the  body.^  "  Ourselves,"  our  own 
Christian  assemblies  versus  the  Jewish  assemblies,  which 
"  some  "  had  begun  again  to  frequent.  "  Forsaking  "  is 
not  to  be  pressed  as  the  renunciation  of  Christianity. 
The  custom  of  some  reproved  is  habitual  neglect  of  the 
meetings.  Some  make  a  practice  of  being  absent,  per- 
haps from  fear,  perhaps  from  self-confidence,  a  "  forsak- 
ing "  which  is  not  formal  apostasy,  but  perilously  near  to 
it.  The  verb  implies  "  deserting  or  leaving  alone  in  the 
field  of  contest,  or  in  a  position  of  suffering  "  (2  Tim.  iv. 
10,  16;  2  Cor.  iv.  9  ;  Matt,  xxvii.  46).  As  the  Church 
was  engaged  in  the  conflict  with  its  persecutors,  such 
habitual  absence  was  all  the  more  reprehensible  and  de- 
trimental to  faith.  The  negative  is  followed  by  the  pos- 
itive :  Exhorting  one  another  in  the  assemblies,  cheer- 
ing, strengthening,  warning,  each  other  (iii.  13;  xii.  5; 
xiii.  22).  As  in  the  synagogue  the  liberty  of  teaching 
was  enjoyed  by  all  who  were  qualified  (Acts  viii.  4;  xi. 

1  tTriawayuyy  =  "  the  assembly  formed  and  not  only  the  act  of  assem- 
bling," 2  Mace.  ii.  7  ;  cf.  2  Thess.  ii.  i,  where  f7r2  marks  "a  definite  centre 
to  which  the  gathering  is  directed." 

1  iavTuv,  instead  of  ij/nuv  or  vfiiJv,  is  very  emphatic. 


X.  26-31.]  CHAPTER  X.  429 

19;  Jas.  iii,  i).  And  so  much  the  more  .  .  .  The  near- 
ness of  the  great  crisis  enforces  the  obligation  of  coming 
together  and  affording  mutual  support.  The  danger  is 
great,  the  time  short,  hence  the  necessity  of  the  closest 
inward  and  outward  union.  Westc.  :  "  Those  who  de- 
serted the  Christian  faith  would  be  swept  away  in  the 
ruin  soon  to  follow."  As  ye  see  .  .  .  an  appeal  to  their 
own  conviction.  The  beginning  of  the  Jewish  war,  in- 
volving the  fate  of  Jerusalem,  was  clearly  discernible  to 
thoughtful  men,  and  this  impending  doom  w^ould  bring 
before  their  minds  most  impressively  the  nearness  of  the 
day.  "  The  day  "  is  used  absolutely  only  here.  Some 
passages  give  the  O.  T.  phrase  "  the  day  of  the  Lord  " 
(Acts  ii.  20;  I  Thess.  v.  2  ;  2  Thess.  ii.  2  ;  2  Pet.  iii.  10); 
others  have  "  that  day  "  (Matt.  vii.  22  ;  xxiv.  36 ;  Mark 
xiii.  32  ;  Luke  x.  12  ;  xxi.  34;  2  Thess,  i.  10;  2  Tim,  i,  12, 
18;  iv.  8) ;  others :  "  the  day  of  God,"  "  the  day  of  Christ," 
"the  great  day,"  "the  day  of  judgment  "  (Matt.  x.  15  ; 
xi,  22,  24  ;  xii.  36  ;  2  Pet,  ii.  9  ;  iii,  7).  By  "  the  day  "  in 
these  various  expressions  is  meant  not  only  that  day  of 
days,  when  Christ  comes  (ix,  28)  for  final  judgment,  but 
every  extraordinary  manifestation  of  power  in  the  over- 
throw of  His  enemies.  Each  such  day  is  at  once  a  fulfil- 
ment and  a  prophecy,  and  while  the  final  destruction  of 
the  Jewish  system  in  the  fall  of  Jerusalem  was  not  "  the 
day  "  itself,  it  was  its  "  fiery  and  bloody  dawn." 

The  mention  of  the  awful  "  day,"  coupled  with  the  per- 
ilous indifference  of  some  to  the  means  of  grace  on  the 
very  eve  of  the  great  "  day,"  calls  for  a  portraiture  of  the 
frightful  precipice  of  apostasy,  on  the  verge  of  which 
such  were  treading, 

26-31.  For  if  we  sin  wilfully  after  that  we  have  received  the  knowledge 
of  the  truth,  there  remaineth  no  more  a  sacrifice  for  sins,  but  a  certain  fear- 
ful expectation  of  judgment,  and  a  fierceness  of  fire  which  shall  devour  the 


430  EPISTLE  TO  THE  HEBREWS.  [x.  26-31. 

adversaries.  A  man  that  hath  set  at  nought  Moses'  law  dieth  without  com- 
passion on  the  word  of  iwo  or  three  witnesses  :  of  how  much  sorer  punish- 
ment, tliink  ye,  shall  he  be  judged  worthy,  who  hath  trodden  underfoot  the 
Son  of  God,  and  hath  counted  the  blood  of  the  covenant,  wherewith  he 
was  sanctified,  an  unholy  thing,  and  hath  done  despite  unto  the  Spirit  of 
grace  ?  For  we  know  him  that  said,  Vengeance  belongeth  unto  me,  I  will 
recompence.  And  again.  The  Lord  shall  judge  his  people.  It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God. 

For  ...  if  we  spurn  our  privileges  no  relief  is  pos- 
sible. "  The  day  "  brings  no  sin  offering  (ix.  28).  H  we 
sin  wilfully,  lit.  wilfully  sinning,  with  emphasis  on  the  first 
term.  The  pres.  indicates  what  is  habitual,  persisted  in, 
"  not  a  momentary  or  short-lived  aberration  from  which 
the  infirm  but  sincere  believer  is  speedily  recalled  by  the 
convictions  of  the  Spirit."  After  .  .  .  the  knowledge  of 
the  truth  1  (i  Tim.  ii.  4;  2  Tim.  ii.  25  ;  iii.  7  ;  Tit.  i.  i). 
This  makes  the  sinning  wilful,  deliberate,  that  it  occurs 
after  full  enlightenment.  The  previous  experience  of  the 
truth  makes  recovery  impossible.  This  voluntary  sin- 
ning =  to  be  recreant  to  one's  convictions,  to  fling  away 
one's  salvation  after  an  experience  of  its  power,  to  tread 
"  under  foot  the  Son  of  God  "  (29).  The  opposite  of 
wilful  sin  is  to  "  sin  through  ignorance  "  (Lev.  iv.  2  ;  v. 
15  ;  Num.  XV.  25).  "  Sinning"  here  ^  "  falling  away" 
(vi.  6;  iii.  12  ;  xiii.  17  ;  2  Pet.  ii.  4).  DEL.:  "The  sin  is 
committed  by  the  man  who  .  .  .  willingly  and  know- 
ingly forsakes  the  services  and  communion  of  Christ's 
people  to  make  common  cause  with  the  anti-Christian 
.synagogue."  The  truth  =  the  revelation  of  Christ. 
There  remaineth  no  .  .  .  for  sins,  lit.  "  for  sins  there  is 
left  no  sacrifice."  The  one  oblation  of  Christ  is  rejected, 
its  repetition  is  inconceivable  (ix.  25  f.),  and  other  sacri- 
fices cannot  take  away  sin  (4).  For  such  a  sinner  "  the 
sacrifice   of  Christ  itself  has    no  more  atoning  or  rccon- 

1  iTviyvcjacg  =  an  inward,  quickening  apprehension  of  revealed  truth. 


X.  26-31.]  CHAPTER  X.  43 1 

cillns^  power."  He  who,  in  the  teeth  of  his  own  better 
knowledge,  deliberately  renounces  its  benefits,  finds  never- 
more another  expiation  of  sins.  It  was  taught  (vi.  4-8) 
that  even  after  sincerely  embracing  and  experiencing  the 
truth,  apostasy  is  possible  and  the  recovery  of  such  apos- 
tates impossible.  Corresponding  to  the  impossibility  of 
their  renewal,  w^e  arc  taught  here  that  there  is  absolutely 
no  other  sacrifice  for  sins  in  reversion.  "  All  prospect  of 
future  grace  and  repentance  is  foreclosed."  Beng.  :  "the 
fruit  of  Christ's  sacrifice  is  always  accessible  to  those  who 
do  not  repudiate  it ;  but  those  who  repudiate  it  have  no 
other."  For  him  who  scorns  the  help  that  God  provided, 
salvation  is  out  of  the  question.  He  must  die  in  his  sins. 
Del.  :  "  He  not  only  shuts  out  himself  from  grace,  but  the 
door  of  repentance  is  shut  behind  him  ;  and  he  has  before 
him  only  the  prospect  of  a  damnation  from  which  there  is 
no  escape,"  a  certain  fearful  .  .  .  and  a  fierceness  of  fire. 
To  such  a  one  there  remains  only  a  twofold  terror :  sub- 
jectively, a  frightful,  shuddering  anticipation  of  his 
doom  ;  objectively,  the  irresistible  fury  of  the  wrath  to 
come.  After  one  has  wantonly  and  finally  thrust  aside 
the  grace  of  God,  no  barrier  remains  between  him  and 
the  fires  of  judgment.  "  Certain,"  with  an  adjective  of 
quality,  adds  a  solemn  awe  to  the  statement.  Even 
"the  expectation  of  judgment  "is  something  positively 
terrible.  Judgment  (ix.  27),  for  those  here  described  = 
condemnation  (John  v.  24,  29).  Fierceness  of  fire,  lit. 
jealousy  of  fire  (Is.  xxvi.  ii).  "Fire,"  personified,  like 
"word"  (iv.  12),  is  characterized  by  fury  and  rage,  it 
devours.  God  Himself  is  the  all-consuming  fire  (xii.  29). 
Westc.  :  "  Jealousy  suggests  the  thought  of  love  which 
has  been  wronged "  (Exod.  xx.  5).  It  is  the  fire,  the 
objective  punitive  wrath  of  God,  which  will  devour  all 
that  oppose  themselves  to  saving  mercy. 


432  EPISTLE  TO  THE  HEBREWS.  [x.  26-31. 

A  man  that  hath  .  .  .  The  inexorable  punishment 
that  followed  the  falling  away  from  the  law  of  Moses 
(Deut.  xvii.),  foreshadowed  the  irremediable  doom  of  him 
who  renounces  the  Son  of  God  after  experiencing  the 
benefits  of  His  blood  and  the  sanctification  of  the  Holy 
Spirit.  The  doctrinal  argument  showed  the  superiority 
of  Christianity  to  the  law,  of  Christ  over  Moses  and  the 
Levitical  priests.  The  practical  results  of  this  argument 
are  now  applied  with  crushing  logic.  The  punishment  for 
abjuring  the  Gospel  may  be  measured  by  that  inflicted  on 
the  wilful  transgression  of  the  law.  The  infinite  transcend- 
ence of  the  former  indicates  the  infinitely  greater  severity 
which  follows  its  rejection  (ii.  2,  3  ;  xii.  25).  The  limita- 
tion of  atonement  in  the  O.  T.  to  unintentional  sins  is  here 
applied  to  the  self-oblation  of  Christ,  in  such  a  way  that 
"all  sins  before  conversion  to  Christianity  (i  Pet.  i.  14; 
Eph.  iv.  18;  Acts  xvii.  30)  are  regarded  as  of  ignorance, 
whereas  within  Christianity  only  the  sin  of  apostasy  is 
deemed  possible,  which,  as  a  wilful,  conscious  sin,  in  the 
full  sense  of  the  O.  T.  idea,  certainly  in  its  nature  ex- 
cludes forgiveness"  (vi.  4-6;  xii.  17).  Set  at  nought, 
disregarded,  despised,  versus  a  sin  of  infirmity.^  Dieth. 
The  death  penalty  was  inflicted  for  blasphemy, 
(Lev.  xxiv.  11-16),  and  especially  for  idolatry,  doubtless 
here  referred  to  (Deut.  xvii.  2-6)  as  corresponding 
with  apostasy  from  Christ.  DEL. :  "  Apostasy  from 
Jehovah  to  other  gods  is  denounced  (Deut.  xvii.)  as 
the  extremest  breach  possible  of  the  law,  and  as  such 
visited  with  the  extremest  penalties.  And  the  like 
character  is  assigned  to  the  sin  of  apostasy  from   Christ 

1  adETijOtg,  vii.  18;  ix.  26,  describes  not  only  the  violation  of  an  authority 
but  the  denial  of  the  validity  of  the  ordinance  or  the  authority  altogether. 
The  aor.  shows  the  act  as  decisive,  complete,  final,  like  the  correlatives, 
KaTanarfjaag,  tj-yTjaa/xho;;  ivv^piaa^,  29. 


X.  26-31.]  CHAPTER  X.  433 

for  the  fellowship  and  services  of  anti-Christian  Judaism, 
whose  God  even  is  no  longer  the  true  God,  i.  c.  the  God 
and  Father  of  our  Lord  Jesus  Christ."  Hence  how  much 
sorer  punishment  must  be  meted  out  to  one  who,  after  a 
direct  experience  of  the  saving  power  of  the  Son  of  God, 
tramples  Him  under  foot.^  Think  ye.  A  direct  and 
pointed  appeal  to  the  conscience.  "  A  sorer  punishment  " 
than  a  remorseless  execution  is  inconceivable  here.  It 
must  be  an  infliction  after  death — eternal  punishment, 
the  everlasting  torment  of  soul  and  body  in  hell.  Shall 
he  be  judged  worthy  (iii.  3),  i.  e.  by  God,  "  by  whom 
all  actions  are  weighed  and  their  worth  determined,  and 
the  measure  of  penalty  needed  to  vindicate  the  majesty 
of  the  law  laid  down."  The  awful,  inexpiable  sin  is 
described  in  its  three  essential  features :  as  an  act, 
"trodden,"  etc.,  an  opinion,  "counted,"  etc.,  a  wilful 
assault,  "done  despite,"  etc.,  the  whole  implying  "the 
open  repudiation  of  the  baptismal  confession  and  cove- 
nant "  (i  Cor.  xii.  3).  Trodden  under  foot,  very  em- 
phatic imagery  of  the  rejection  of  something  as  worth- 
less and  despicable  (Matt.  v.  13;  vii.  6;  Luke  viii.  5). 
The  Son  of  God  heightens  the  force  of  the  metaphor. 
Men  renouncing  Christianity  express  their  scorn  for  the 
Son  of  God,  its  transcendent  mediator,  who  gave  His  life 
for  their  rescue,  and  this  they  do  after  a  trial  of  the 
sovereign  blessings  which  His  heart's  blood  secured  for 
them.  The  apostate  hath  counted  the  blood  of  the 
covenant  an  unholy  thing.  His  act  of  contemptuous 
rejection  rests  upon  a  deliberate  judgment,  namely,  that 
"  the  blood  of  the  covenant  "  (ix.  20)  was  "  unholy,"  lit. 
"  common,"  ordinary,  undistinguished  from  any  other 
blood  of  man  or  beast ;  or  better,  along  with  the  other 
expressive  terms  of  the  context,  positively  impure,  pol- 

1  n/iup'ia,  punishment  in  the  sense  of  vindicating  or  saving  honor. 
28 


434  EPISTLE  TO   THE  HEBREWS.  [x.  26-31. 

luted,  the  blood  of  a  criminal  justly  executed — a  con- 
clusion properly  drawn  from  his  treading  "  the  Son  of 
God  under  foot,"  with  hatred  and  scorn  renouncing  his 
faith  in  Him.  Wherewith  he  was  sanctified.  Its  sanc- 
tifying power  personally  experienced  by  the  now  apostate 
is  contrasted  with  His  sacrilegious  judgment  of  the  blood, 
that  by  which  he  was  made  holy,  he  "  hath  counted  " 
positively  unholy  (ix.  13),  What  measureless  turpitude  ! 
It  was  his  "  having  tasted  the  good  word  of  God  "  (vi.  4) 
which  made  his  recovery  impossible.  The  aor.  "  sanctified  " 
implies  a  definite  act,  here  =  justification  (i  Cor.  vi.  11). 
The  hypothetical  case  is  that  of  one  who  had  participated 
in  the  redeeming  power  of  Christ's  blood  (x.  19  ;  Rom.  v. 
9;  Eph.  ii.  13;  I  John  i.  7;  Rev.  i.  5).  Apostasy  cul- 
minates in  the  sin  against  the  Holy  Ghost,  "  which,  as  here 
implied,  is  impossible  without  an  inward  experience  of 
grace."  Along  with  the  cause  of  salvation  is  rejected  its 
effectual  operation.  Done  despite  ...  of  grace,  treated 
with  insult  and  wanton  outrage  the  Spirit  whose  gracious 
action  had  been  realized  in  his  heart.  "  The  Spirit  of  grace  " 
may  =^  the  gift  of  grace,  or  the  source  and  revealer 
of  grace  ...  in  whom  are  summed  up  and  expressed 
all  the  gifts  of  grace  (Zech.  xii.  10;  LXX.).  The  latter 
is  favored  by  "  done  despite,"  ^  a  term  agreeing  with  the 
intensity  of  language  employed  here  :  insulting  arrogance, 
wanton  injury.  To  the  living,  loving,  gracious  Spirit 
which  animates  the  body  of  Christ  was  offered  insult 
and  derision — a  revolting  contrast.  Del.  :  "  To  do  de- 
spite to  this  Holy  Spirit  is  to  blaspheme  the  whole  work 
of  grace  of  which  one  has  once  been  the  subject,  and  to  ex- 
hibit it  as  a  deception  and  a  lie."  For  we  know,  cf.  "  think 
ye "  (29).  The  blackest  ingratitude  invokes  the  direst 
vengeance.     This    is    no    dream.     God's  threats    are    no 

1  hvjiijiaac;  •  cf .  i  Tim.  i.  1 3. 


X.  26-31.]  CHAPTER  X.  435 

phantom.  The  most  awful  retribution  is  the  wrath  of  the 
Lamb  whose  blood  having  cleansed  the  sinner  was  after- 
wards derided  by  Him.  "  We  know"  the  author  of  venge- 
ance belongeth  unto  me,  "  we  know  "  who  says,  I  will  rec= 
ompense,  and  what  His  word  means  (iv.  12  ;  2  Cor.  v.  i). 
The  Scriptures  attest  the  inexorable  severity  of  God's  judg- 
ment. The  first  quotation  (Rom.  xii.  19)  is  from  Dcut. 
xxxii.  35,  nearer  to  the  Hebrew  than  to  the  LXX.  And 
again  (ii.  13),  the  Lord  .  .  .  his  people,  lit.  from  Deut. 
xxxii.  36;  Ps.  cxxxv.  14;  Rom.  iii.  6.  "Judge"  =-=  the 
general  judicial  function.  The  same  act  which  upholds 
the  righteous  punishes  the  wicked.  "What  the  judg- 
ment will  be  for  them  lies  in  themselves"  (27).  "  His 
people."  The  original  means  primarily  that  God  will 
maintain  the  right  of  His  people,  avenge  them  on  their 
enemies,  but  this  bespeaks  a  just  and  implacable  revenge 
on  traitors  and  apostates  among  them.  Summing  up 
the  horrible  strokes  of  the  picture  (26-30^  the  author 
adds  :  It  is  a  fearful  thing  (27)  to  fall  into  the  hands  of 
God  ^  "  His  almighty  operation  whether  in  love  or 
Avrath  "  (2  Sam.  ii.  14).  The  living  God  (iii.  12)  versus 
the  lifeless  deities  of  the  heathen,  who  can  reveal  noth- 
ing, perform  nothing,  avenge  nothing,  the  God  of  revela- 
tion (Deut.  V.  23;  Josh.  iii.  10;  Ps.  xlii.  3;  Ixxxiv.  3;  Jer. 
X.  10  ff.,  etc.),  who  attests  to  mankind  His  being  and 
power,  whose  "  energy  of  action  is  measured  by  the  ab- 
soluteness of  His  energy  of  life." 

The  tone  changes  as  at  vi.  9.  From  the  harrowing 
contemplation  of  a  possible  and  irretrievable  apostasy, 
the  writer  suddenly  passes  to  the  bright  retrospect  of 
their  own  history,  which  inspires  the  confidence  of 
their  holding  out  until  their  entrance  upon  the  promise. 
Westc.  :  "  Reminded  of  their  former  courageous  faith, 


436  EPISTLE   TO   THE  HEBREWS.  [x.  32-35. 

they  are  exhorted  not  to  peril  its  fruit  at  the  last  mo- 
ment." 

32-35.  But  call  to  remembrance  the  former  days,  in  which,  after  ye  were 
enlightened,  ye  endured  a  great  conflict  of  sufferings;  partly,  being  made  a 
gazingstock  both  by  reproaches  and  afflictions ;  and  partly,  becoming  par- 
takers with  them  that  were  so  used.  For  ye  both  had  compassion  on  them 
that  were  in  bonds,  and  took  joyfully  the  spoiling  of  your  possessions, 
knowing  that  ye  yourselves  have  a  better  possession  and  an  abiding  one. 

But  call  to  remembrance.  Their  courage  and  fortitude 
displayed  in  their  earlier  Christian  life  should  inspire  the 
readers  to  a  brave  endurance  of  sufferings  now.  What 
they  were  capable  of  when  untried  must  be  possible  to 
war-scarred  veterans.  The  light  of  other  and  brighter 
days,  "  the  picture  of  their  first  love,"  has  immense 
power  to  cheer  despondent  and  wavering  souls.  The 
former  days.  Westc.  :  "  The  days  at  a  former  time,  at 
an  earlier  stage  of  their  faith."  What  these  persecutions 
were,  and  when  they  occurred,  is  unknown.  The  readers 
themselves  had  not  "  resisted  unto  blood  "  (xii.  4).  But 
they  had  had  "  abundant  opportunities  both  of  enduring 
themselves,  and  of  sympathizing  with  others."  After  ye 
were  enlightened  (vi.  4),  Syr. :  "  Having  received  bap- 
tism." Del.  :  "  Days  of  conversion,"  when  ye  came  to 
the  light.  Ye  endured  .  .  .  sufferings. 1  Voluntarily 
enduring  fierce  and  frequent  conflicts,  both  without  and 
within,  in  the  maintenance  of  their  Christian  confession, 
they  bore  themselves  as  men  contending  for  a  crown. 
Great,  "  great  and  manifold,"  includes  here  the  notions 
of  intensity  and  repetition.  "  Conflict  of  sufferings," 
made  up  of,  consisting  in  sufferings.  Being  made  a 
gazingstock  (i   Cor.  iv.  9).      Habitually,   and    on    some 

1  iuTOfievPiv,  36;  xii.  2,  3,  7,  implies  unfaltering  persistence,  the  opposite  of 
apostasy.  aHlrjaiv  adds  to  the  idea  of  a  passive  conflict  "  the  image  of  the 
resolute  combatant." 


X.  32-35]  CHAPTER  X.  437 

special  occasions,  "  they  had  in  a  signal  manner  idcnti- 
fied  themselves  with  fellow-Christians  in  an  outbreak  of 
persecution,"  suffering  on  the  one  hand  in  their  own 
persons,  on  the  other,  in  the  person  of  others,  through 
open  sympathy.  In  the  former  they  were  exposed  as  a 
spectacle  for  torture  or  derision,  both  by  the  reproaches 
cast  upon  their  good  name  (xi.  26;  xiii.  13;  i  Pet.  iv.  14- 
Matt.  xi.  20),  and  by  the  violence  which  they  sustained 
in  person  and  property  ;  in  the  latter  they  became  par- 
takers .  .  .  (iii.  14).  They  courageously  avowed  sym- 
pathy for  their  dishonored  and  afflicted  brethren,  afforded 
them  aid  and  comfort  in  their  persecutions  (34).  With 
them  that  were  so  used  =  "  who  were  so  facing  re- 
proaches and  afiflictions  in  their  daily  life."  Hence, 
Del.  :  "  Those  who,  leading  a  Christian  life,  suffered  the 
like  things."  How  different  from  their  present  propen- 
sity to  abandon  Christians,  was  their  attitude  in  former 
days,  when  they  at  every  peril  fearlessly  showed  their 
sympathy  for  "them  that  were  in  bonds  "  for  the  Gospel, 
and  with  courageous  joy  submitted  to  the  seizure  of  their 
own  "possessions"!  For  ye  both  .  .  .  emphasizes  and 
corroborates  (33),  reversing  the  order.  They  had  "  both" 
actually  shown  sympathy  to  the  sufferers,  "  when  it 
could  not  but  be  perilous  to  do  so,"  and  had  sustained 
heavy  "  afflictions  "  of  their  own.  Them  ...  in  bonds 
(xiii.  3).  A  familiar  fact  is  referred  to.  Took  (accepted) 
joyfully,  or,  to  bring  out  the  climax  :  as  well  as,  even  ac- 
cepting the  seizure  of  your  goods,  as  if  it  were  gain  in- 
stead of  loss,^  not  only  willingly'  but  with  joy  (Col.  i.  1 1), 
"  counting  it  an  honor  and  a  grace  to  have  thus  to  suffer 
in  the  cause  of  Christ."  Knowing  that  ...  a  better 
possession.     The  motive  power  which  led  to  their  daunt- 

1  apTrayz/v,  seizure,  Matt,    xxiii.  25;  Luke   xi.  39,  whether  by  judicial  pro- 
cess or  through  private  violence. 


438  EPISTLE   TO   THE  HEBREWS.  [x.  35-39. 

less  confession  was  a  faith  so  strong  as  to  amount  to 
"  knowing."  Stripped  of  their  goods  they  learned  better 
than  before  their  hold  on  treasures  which  no  persecution 
can  ever  take  away  (xii.  12;  Matt.  vi.  20;  Luke  xii,  33; 
I  Pet.  i.  4).^  The  confidence  thus  reached  in  their  in- 
alienable possessions  filled  them  with  joy. 

35-39.  Cast  not  away  therefore  your  boldness,  which  hath  great  recom- 
pense of  reward.  For  ye  have  need  of  patience,  that,  having  done  the  will 
of  God,  ye  may  receive  the  promise. 

For  yet  a  very  little  while, 

He  that  cometh  shall  come,  and  shall  not  tarry. 

But  my  righteous  one  shall  live  by  faith  : 

And  if  he  shrink  back,  my  soul  hath  no  pleasure  in  him. 
But  we  are  not  of  them  that   shrink  back  unto  perdition  ;  but  of  them  that 
have  faith  unto  the  saving  of  the  soul. 

"  The  contemplation  of  their  own  steadfast  and  favored 
past "  serves  as  a  powerful  argument  to  deter  them  from 
casting  away  their  invincible  armor.  The  conclusion, 
therefore,  may  be  drawn  from  the  consciousness  to  which 
they  had  attained  of  their  superior  and  abiding  posses- 
sion, but  more  likely  from  the  whole  retrospect  (32-34). 
Having  once  cherished  an  assured  confidence  in  the  un- 
seen and  future  possessions  of  the  Christian,  and  having 
boldly  professed  and  thus  strengthened  that  confidence, 
why  now  deliberately  cast  from  them  this  courage  as 
cowardly  or  despondent  soldiers  cast  away  shield  and 
sword  ?  Do  not  cast  away .2  To  hold  firmly  their 
confidence  formed  the  main  exhortation  hitherto  (iii.  6, 
14  ;  iv.  14).  Now  they  are  reminded  that  its  loss  is  not 
involuntary  or  fortuitous.  They  are  in  no  danger  of 
being  stripped  of  it  by  force,  but  of  contemptuously  sur- 
rendering it  as  worthless.     Boldness,  primarily  the  sub- 

'^  jLvucKuv  implies  that  "  the  knowledge  was  realized  through  the  trial; 
through  that  the  confessors  came  to  know  the  value  of  their  faith,"  Jas.  i.  3. 

2  h'KoZ.ak'kiLv,  fling  away,  ii.  3  ;  iv.  i  ;  Mark  x.  50,  the  opposite  of  sarex^'v, 
23;  iii.  6,  14,  and  icpareiv,  to  hold  fast  or  firmly,  iv.  14;    vi.  18. 


X.  35-39]  CHAPTER  X.  439 

jective  strong  assurance  (19  ;  iii.  6;  iv.  16),  which  in  turn 
expresses  itself  in  a  courageous  confession  which  hath, 
^  seeing  that  it  hath,  great  value.  Something  so  sure  of 
a  final  and  glorious  reward  is  worth  holding  on  to.  The 
pres.  shows  that  such  confident  and  bold  faith  "  hath  " 
within  itself  the  recompense  (ii.  2  ;  vi.  10;  xi.  26).  What- 
ever good  may  follow,  it  is,  like  virtue,  its  own  reward,  = 
the  promised  eternal  salvation  (36 ;  John  iii.  36;  i  John 
V.  12).  For  ye  have  need  of  patience  ="  boldness." 
Cast  it  not  away,  it  is  just  what  you  need,  the  one  thing 
indispensable  to  receiving  the  reward  promised.  Do  not 
castaway  your  armor,  but  by  means  of  it  endure — this  is 
the  exhortation.  Already  they  have  within  them  the  fore- 
taste of  the  recompense,  but  the  full  fruition  is  reserved 
until  they  have  met  all  the  conditions  set  by  the  will  of 
God.  We  have  not  here  the  self-contradiction  that  sal- 
vation comes  through  man's  keeping  the  divine  com- 
mandments, but,  according  to  the  context,  it  is  taught 
that  steadfast  perseverance  in  the  faith  and  its  bold  pro- 
fession to  the  end  is  God's  purpose  concerning  us  (iii.  6, 
14  ;  vi.  11).  The  prize  is  seized  only  after  the  completed 
struggle.  Hence  their  need  of  patience,  so  that  having 
held  out  at  every  peril  they  will  obtain  the  crown.  The 
promise  cannot  be  realized  until  faith  has  had  its  perfect 
discipline  in  fiery  trials.  The  promise :  "  all  that  was 
expressed  in  the  promise  "  (ix.  15  ;  xi.  13,  39),==  recom- 
pense of  reward  (35  ;  i  John  ii.  25),  the  full  fruition  of 
our  salvation    at   the   second  coming   (39  ;  ix.  28).     For 

yet The    strongest    encouragement  to  patient 

endurance  is  the  nearness  of  the  Advent.  In  a  very 
brief  span  the  promise  will  be  fulfilled.  This  en- 
couragement is  again  drawn  from  the  divine  word  (Is. 
xxvi.  20  (LXX.) ;  Hab.  ii.  3,  4).  The  discipline  which 
their  fathers  had  to  endure  serves  for  the  understanding 


440  EPISTLE  TO  THE  HEBREWS.  [x.  35-39. 

of  the  divine  procedure  with  them.  "  So  it  was  when 
Isaiah  charged  the  people  to  withdraw  for  a  space  and 
wait  till  the  divine  wrath  was  spent.  So  it  was  when  the 
Chaldean  threatened  Israel  with  total  destruction."  Yet 
a  very  little  while,  lit.  how  very,  how  very  little,  a  very 
brief  period,  a  little  interval  of  judgment,  and  your  full 
salvation  will  be  consummated.  He  that  cometh,  a  cur- 
rent and  significant  designation  of  the  Messiah  (Matt, 
xi.  3;  Luke  vii.  19;  Dan.  vii.  13,  etc.),  shall  come.  He 
will  be  here.  His  coming  will  be  felt  as  a  present  fact. 
The  writer's  adaptation  of  Hab.  ii.  must  have  been  war- 
ranted by  a  current  Messianic  interpretation.  Originally 
it  points  to  the  certain  fulfilment  of  the  prophecy  con- 
cerning the  destruction  of  the  Chaldeans,  whereupon 
follows  immediately  the  glorious  manifestation  of  God, 
the  reign  of  Messiah.  The  prophets  made  no  distinction 
between  the  first  and  the  second  advents.  Immediately 
behind  an  imminent  prospect  of  judgment  they  see  the 
personal  manifestation  of  God,  the  glorious  Parousia, 
which  is  the  completion  and  crown  of  redemption,  the 
realization  of  the  promise  (Col.  iii.  3).  He  shall  not 
tarry.  "  There  will  be  no  delay  beyond  the  final  term 
fixed  by  the  divine  wisdom,  long-suffering,  and  mercy." 
The  overthrow  of  Jerusalem,  one  form  of  the  Lord's 
coming,  was  near  at  hand.  For  such  a  judgment  the 
readers  are  to  be  prepared,  but  faith,  the  inspiration  and 
support  of  that  endurance  enjoined  (36),  will  be  the  means 
of  escape.  A  terrible  crisis  is  at  hand,  but  my  righteous 
one  shall  live  by  faith.  While  this  is  the  classic  passage 
for  the  doctrine  of  justification  by  faith,  the  direct  sense 
of  the  quotation  is  not  "  my  just  one  by  faith  shall  live," 
but  "  by  faith  my  just  one  shall  live."  DEL.  maintains 
that  the  Hebrew  and  the  LXX.  require  this  rendering 
and  so  does  the  argument,  which  is  that  "  faith  brings  life 


X.  35-39-]  CHAPTER  X. 


441 


to  the  just  man  (justified  by  his  faith),  in  the  midst  of  a 
judgment  which  brings  destruction  to  unbehevcrs."  In 
order  to  obtain  the  promise  (36),  i.  e.  eternal  Hfe  (Rom. 
i.  17;  Gal.  iii.  11),  the  righteous  one  requires  faith,  im- 
plicit confidence  in  the  unseen,  "  a  steadfast  upward  and 
onward  glance."  Only  by  faith  can  the  reward  be  for 
the  present  an  effectual  incitement  to  the  necessary  en- 
durance. "  My  righteous  one,"  he  who  clings  to  Me,  who 
belongs  to  Me,  "  shall  live,"  He  shall  have  in  his 
cleaving  to  God's  word  and  hiding  in  His  grace,  the  means 
of  life,  of  eternal  salvation,  which  the  coming  of  the 
Lord  is  pledged  to  bring  him.  But  slackened  zeal  in- 
volves dire  peril.  And  if  he  shrink  back.  If  my  justi- 
fied one,  whose  faith  is  the  medium  and  warrant  of  life, 
waver,  if  his  conduct  be  the  very  opposite  of  the  be- 
liever's just  characterized,  if  instead  of  cleaving  indomi- 
tably to  God  and  His  promises,  unfaith  in  cowardice  and 
fear  draws  back  from  God  and  His  ways  (iii.  12  ;  iv.  i), 
if  the  justified  believer  cast  away  the  confidence  (35)  by 
which  he  lives,  his  acceptance  is  forfeited.  Hy  soul  has 
no  pleasure  (Matt.  iii.  17;  xvii.  5  ;  i  Cor.  x.  5  ;  Rev.  iii. 
16).  The  possibility  of  God's  just  ones,  yea,  such  as 
have  had  eminent  experience  of  divine  grace  (26  ff.), 
faUing  back  and  forfeiting  all,  is  a  prominent  feature  of 
the  Epistle.  "  To  teach  this  lesson  the  two  clauses  of 
the  prophetic  utterance  are  inverted." 

The  author  again  suddenly  changes  his  tone  (32  ;  vi.  9), 
and  with  pastoral  tact  identifies  himself  with  the  readers 
"  as  exposed  to  the  same  dangers  and  courageously  defying 
them."  But  we  are  not  .  .  .  The  thought  of  shrinking 
back  is  promptly  put  aside.  Neither  he  nor  they  rep- 
resent the  faint-heartcdness  and  distrust  which  draw  back 
into  perdition,  rather  are  they  to  be  classed  with  those 
whose  characteristic   is  faith,  that    faith   which  wins  and 


442  EPISTLE  TO  THE  HEBREWS.  [■"<•  35-39- 

possesses  the  soul.     Them  that  shrink   .   .   .   savingofthe 

soul.i  Ours,  yours  and  mine,  is  not  the  character  of  with- 
drawal unto  the  soul's  perdition,  but  of  faith  clinging  to 
the  promise  unto  the  soul's  salvation.^  While  the  apostate, 
in  losing  communion  with  God,  has  forever  lost  himself, 
he  who  endures  has  by  his  union  with  the  living  God  ^or- 
ever  won  his  soul. 

1  ('TTOOT.  elf  OT(j/l.,  TnaT.  h^  Trepnr.  i/'.,  «(?«  substractionis  ad pe7-ditio7tem,Jidei 
acquisitiotiem  animcr,  not  shrinkage  but  acquisition.  The  genitive  v-oa. 
and  7r«Tr.  express  that  which  marks  the  two  classes. 

2  (jTfj/'fta  versus  ■KepinobjaL^  i>vxK,  which  =  "  tlie  gaining  possession  of 
the  soul." 


CHAPTER  XI. 

I,  2.  Now  faith  is  the  assurance  of  tJiiii<rs  hoped  for,  the  proving  of 
things  not  seen.     For  therein  the  elders  had  witness  borne  to  them. 

Faith  having  been  assumed  as  the  characteristic 
of  the  readers,  its  real  nature  and  marvellous  power  are 
now  described.  That  faith  which  assures  the  soul  its 
threatened  life  is  the  firm  assurance  and  conviction  of 
future  and  unseen  things,  and  it  inspires  heroic  conduct. 
By  means  of  faith  a  man  has  substantially  what  he  hopes 
for,  he  has  a  sight  of  what  is  invisible.  This  is  not  a  de- 
finition of  faith  as  the  ground  of  justification,  but  its  es- 
sential characteristics  are  presented,  so  far  as  they  serve 
the  purpose  of  overcoming  the  despondency  of  the  readers. 
What  they  needed  was  the  assurance  of  things  hoped  for. 
LUTH. :  Eine  gewisse  zuversicht,  a  confident  assurance  of 
such  things  as  are  objects  of  hope  (iii.  14)  ;  and,  along  with 
this,  the  proving  of  things  not  seen,  a  certification,  an  in- 
dubitable proof  or  persuasion  of  objects  which  are  in  their 
nature  invisible.  Faith  possesses  in  its  two-fold  relations 
these  two  intrinsic  properties.  Christianity  has  mainly  to 
do  with  what  transcends  the  bounds  of  time  and  sense, 
"  things  hoped  for "  and  "  things  not  seen."  To  faith 
the  former  are  present,  the  latter  real.  Faith  is  the 
substantial  possession  of  what  is  as  yet  only  hoped  for; 
it  is  the  vision  of  the  unseen.  The  main  stress  is  laid 
on  the  objects  of  faith.  These  are  supersensuous  realities 
but  "  faith  is  their  essence  in  regard  to  the  actual  ex- 
perience of  the  believer,"  and  it  needs  the  proof  neither 

443 


444  EPISTLE  TO  THE  HEBREWS.  [xi.  i,  2. 

of  reason  or  the  senses.  "Things  not  seen"  are  not  = 
"  things  hoped  for."  Some  of  those  do  not  lie  in  the 
sphere  of  the  future,  while  all  "  the  things  hoped  for " 
belong  to  the  sphere  of  the  unseen.  "  Faith  deals  with 
everything  which  comes  under  those  two  categories."  It 
makes  both  of  them  veritable  facts.  It  holds  communion 
with  God,  it  tastes  the  powers  of  the  world  to  come.  This 
two-fold  property  of  faith,  "its  onward  look  to  a  glorious 
future,  its  conviction  of  the  realities  of  an  unseen  present," 
is  proved  by  an  appeal  to  the  history  of  mankind.  The 
splendid  testimony  borne  to  their  renowned  ancestors 
illustrates  its  power.  Therein,  in  faith,  standing  in  faith, 
they  obtained  their  favorable  testimony.  Westc.  :  "  as 
living  and  acting  in  this  atmosphere  of  faith,  of  faith  by 
which  the  future  is  realized  and  the  unseen  apprehended." 
The  elders  had  witness  borne  to  them  (vii.  8,  17;  Rom. 
iii.  21),  achieved  distinction,  won  glorious  recognition 
from  God  and  the  Scriptures,  which  record  their  exploits 
and  their  sufferings.  "  The  elders,"  a  name  of  honor= 
"  the  fathers  "  (i.  i),  not  only  the  patriarchs  and 
prophets,  but  all  the  heroes  and  martyrs  of  faith  down 
to  the  Maccabean  period,  "  who,  by  their  fidelity  and 
steadfastness  under  inferior  means  of  grace,  became  noble 
examples  to  the  younger  generation  "  (40).  "  The 
spiritual  history  of  the  world  is  a  history  of  the  victories 
of  faith  " — "  the  essential  characteristic  of  every  God-ac- 
cepted life,  the  condition  of  every  divine  blessing  and 
success,  the  strength  of  all  heroic  action  and  suffering." 

3.  By  faith  we  understand  that  the  worlds  have  been  framed  by  the 
word  of  God,  so  that  what  is  seen  hath  not  been  made  out  of  things  which 
do  appear. 

By  faith  we  understand  .  .  .  Before  presenting  the 
grand  historic  review  of  the  manifold  experiences  and 
achievements  which  display  the  power  of  faith,  it  is  re- 


XI.  3-]  CHAPTER  XI.  445 

called  that  the  very  first  paragraph  of  the  Scriptures, 
the  creation  of  the  universe,  is  to  us  a  matter  of  faith. 
This  does  not  interrupt  the  course  of  the  argument, 
but  simply  prefaces  the  historic  examples  of  faith  by  the 
truth  that  "  the  very  formation  of  the  stage  of  human 
history,  on  which  God's  dealings  with  man  have  been 
displayed,  is  a  fact  disclosed  only  by  faith."  From  the 
earliest  times  men  had  the  conviction  of  the  world's 
origin  through  the  creative  word.  By  faith,  by  virtue  of, 
by  an  act  of  faith,  we  understand,  discern,  have  an  in- 
ternal perception  of.^  For  this  action  of  the  human  mind 
faith  is  necessary.  It  mediates  the  conviction  of  unseen 
things.  The  worlds  (aiones),  a  designation  derived  from 
the  view  point  of  periods  as  unfolded  in  time,  "  many 
ages  forming  one  world  "  (i.  2).  Have  been  framed,  im- 
plies more  than  made  or  created  :  made  what  they  arc,  set 
in  order,  put  into  a  complete,  perfected  condition,  by  the 
word  of  God  by  which  also  they  are  preserved  (i.  3).  "  And 
God  said  "  is  repeated  ten  times  in  the  six  days  of  crea- 
tion (Gen.  i),  and  this  fiat  is  often  referred  to  (2  Pet.  iii. 
5  ;  Ps.  xxxiii.  6,  9  (LXX.) ;  cxlviii.  5).  God  first  willed 
the  world  to  be,  and  the  expression  of  his  will  and  the 
framing  of  the  world  were  coincident,  identical.^  The 
discovery  and  the  apprehension  of  this  primordial 
truth  is  the  work  of  faith,  faith  in  revelation.  By  it 
we  are  assured  that  the  universe  is  an  expression  of 
the  divine  will.  It  recognizes  creative  power  and 
omnipotent  causation  in  the  divine  word.  What  an  en- 
couragement to  confidence  in  God's  promises!  If  faith 
solves  the  problem  of  creation  what  victories  are  possible 
to  it  in  redemption  !     So  that  what  is  seen  .  .  .  better, 

1  votiv,  to  recognize  a  fact  not  by  the  senses  but  by  the  voff,  the  spiritual 
faculty,  which  seeks  for  the  ultimate  principles  of  outward  things. 

2  (rilfia,  the  outward  expression  of  the  inward  thought. 


446  EPISTLE  TO  THE  HEBREWS.  [xi.  3. 

"  to  the  end  that  that  which  is  seen  be  known  to  have  not 
been  made  "  etc.-'  God  in  framing  the  world  had  a  pur- 
pose. The  origin  of  the  world  by  God's  word  is  a  truth 
that  accords  with  man's  constitution.  It  is  a  postulate 
of  faith,  which  logically  makes  this  interpretation  of  ex- 
ternal phenomena,  penetrating  through  "  the  veil  of 
phenomena  to  the  divine  supersensual  ground  behind  it." 
That  the  world  is  the  efflux  of  a  divine  fiat  is  the 
fundamental  triumph  of  faith.  No  other  explanation 
of  its  origin  is  possible.  Hath  not  been  made  .  .  . 
which  do  appear.  Some :  has  been  made  of  things 
which  do  not  appear,  =  the  worlds  came  into  being 
out  of  invisible  things,  the  non-phenomenal.  Del. 
refer  "to  the  divine  ideas  .  .  .  drawn  from  the  mind  of 
the  Creator  by  means  of  the  creative  word,  into  the  region 
of  phenomenal  reality,"  constituting  the  visible  universe. 
The  simple  statement  is  that  what  is  seen  has  not  been 
evolved  from  things  which  appear  to  the  senses.^  The 
visible  order  is  not  derived  from  the  various  elements 
which  appear  to  the  senses,  is  not  formed  out  of  pre- 
existent  matter,  has  not  been  evolved  by  natural  forces 
from  any  previous,  visible  substance.  It  owes  its  exist- 
ence to  the  word  of  God,  and  this  elemental  conviction 
is  due  to  faith. 

Upon  this  follows  the  roll  of  ancient  worthies  in  whom 
appears  faith's  power  of  achievement  and  heroic  endur- 
ance.    The  very  first  crown  was  won  by  faith. 

4.  By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain 
through  which  he  had  witness  borne  to  him  that  he  was  righteous,  God 

1  kiq  TO  occurs  eight  times  in  the  Epistle  and  uniformly  as  expressive  of 
end  or  aim. 

2  pTiETrdfiEvov,  "  what  is  seen,"  sing.,  a  complex  unit  =  "the worlds."  It 
is  distinguished  from  iaivofihui'.  "  things  which  appear,"  physical,  material 
things.     Tlie  latter  quality  is  the  condition  of  the  former. 


XI.  4-]  CHAPTER  XL  447 

bearing  witness  in  respect  of  liis  gifts  :  and  through  it  he  being  dead  yet 
speaketh. 

By  faith,  by  means  of  his  consciousness  of  the  unseen, 
his  sense  of  what  is  due  to  God.  This  determined  the 
superior  worth  of  his  sacrifice  before  God.  A  more  ex- 
cellent .  .  .  Ht.  more  abundant,  more  of  an  offering.^ 
Faith  quaHfied  him  to  present  a  more  precious  offering 
than  Cain,  "  before  "  or  "  beyond  Cain,"  whose  sacrifice 
had  no  value  at  all  before  God.  The  divine  approval  of 
Abel's  gift  was  won  by  his  selection  "  of  the  firstlings 
of  his  flock,  and  of  the  fat  thereof,"  indicative  of  his 
heart,  while  Cain  brought  simply  "  of  the  fruit  of  the 
ground,"  with  no  reference  to  its  quality  (Gen.  iv.  3  ff.), 
with  no  heart  in  it.  By  faith  Abel  recognized  what  was 
due  to  Jehovah,  and  to  this  faith  he  held  fast  even  at  the 
cost  of  his  life.  Through  which,  sc.  faith,  for  which  also 
"  it  "  stands  in  the  last  clause.  The  whole  history  of 
Abel,  the  character  and  the  consequences  of  his  heaven- 
approved  act,  had  "  their  ground  and  motive  in  faith." 
Had  witness  borne  (i  ;  Gen.  iv.  a)?  This  seems  to 
point  to  a  historical  occurrence.  But  cf.  5  :  Enoch 
"  had  witness  borne  to  him,"  etc.  Abel  like  Enoch 
was  inwardly  conscious  that  God  approved  of  his  act 
and  commended  him  as  righteous  (Matt,  xxiii.  35  ;  i 
John  iii.  12),  "conformed  in  disposition  and  conduct 
to  the  will  of  God."  He  being  dead  yet  speaketh, 
therefore  he  lives.  His  living  activity,  his  personal  ap- 
peal to  God,  survives  his  death.  Yet  is  not  temporal, 
but  logical.  It  serves  to  bring  out  the  contrast  between 
his  "  being  dead  "  and  his  speaking  :  although  dead   he 

1  ff/f iwj',  iii.  3 ;  Matt.  vi.  25;  xii.  41,  that  which  excels  in  inward  worth, 
better,  preferable. 

2  LXX.  :  E-ei(hi',  etc.,  which  Del.  infers  *'  was  a  look  of  fire  by  which  it 
was  consumed,"  Exod.  xiv.  24. 


448  EPISTLE  TO  THE  HEBREWS.  [xi.  5,  6. 

speaketh  (xii.  24;  Gen.  iv.  10;  Rev.  vi.  9-1 1).  Even 
after  death  he  remains  a  Hving  personage  to  God,  an 
object  of  His  care.  The  cry  of  Abel's  blood  (the  soul  is 
in  the  blood)  having  entered  the  ear  of  God,  He  acts  as 
if  Abel  were  still  alive.  The  last  clause  is  emphatic, 
showing  what  living  power  in  virtue  of  faith  the  righteous 
possess  even  after  death. 

5,  6.  By  faith  Enoch  was  translated  that  he  should  not  see  death  ;  and 
he  was  not  foiind,  because  God  translated  him  :  for  before  his  translation 
he  hath  had  witness  borne  to  him  that  he  had  been  well-pleasing  unto  God, 
and  without  faith  it  is  impossible  to  be  well-pleasing  jinto  him  :  for  he  that 
Cometh  to  God  must  believe  that  he  is,  and  that  he  is  a  rewarder  of  them 
that  seek  after  him. 

As  Abel  by  faith  lives  on  after  death,  so  by  faith 
Enoch  escaped  altogether  the  pains  of  death.  Was 
translated  (Gen.  v.  21-24).  Heb.  :  "He  was  not,  for 
God  took  him,"  for  which  the  LXX. :  "  And  he  was 
not  found,  because  God  translated  him."  That  he  .  .  . 
Del.  :  "  It  was  God's  purpose,  in  taking  Enoch  away,  to 
deliver  him  from  the  power  of  death,  as  a  reward  of  his 
faith  in  Himself,  the  living  God."  For,  proof  of  the  as- 
sertion that  his  acceptance  and  translation  were  due  to 
faith.  That  is  the  indispensable  presupposition  to  a  God- 
pleasing  life.  The  Scriptures  testify  that  he  was  trans- 
lated because  he  "  walked  with  God,"  but  faith  is  the  pre- 
requisite of  fellowship  with  God,  of  all  divine  worship. 
This  simple  statement  that  he  "had  been  well-pleasing  " 
.  .  .  is  therefore  sufficient  proof  that  faith  was  the  ground 
of  his  translation.  Before  his  translation.  The  Scriptures, 
before  recording  Enoch's  translation,  expressly  bear 
witness  to  him  as  one  not  dead,  that  he  had  been  wen= 
pleasing  unto  God  ="  walked  with  God  "  (Gen.  vi.  9),  was 
on  terms  of  familiar  intimacy,  maintained  in  a  corrupt 
age  that  fellowship  with  God  which  is  man's  true  destiny 


XI.  7-]  CHAPTER  XI.  449 

and  which  is  possible  only  to  faith.  For  he  that  cometh 
to  God  must  believe  that  he  is,  and  that  he  is  (becomes, 
a  rewarder,  etc.,  he  that  cometh  to  God,  i.  e.  to  hold 
communion,  the  worshipper  of  God  (x.  i  ;  vii.  19,  25), 
must  believe,  a  logical,  moral  necessity,  a  self-evident 
truth.  The  worship  of  God  is  impossible  without  the 
belief  in  His  living  personality,  and  a  conviction  that  He 
can  be  approached.  This  is  faith  :  an  assured  conviction 
of  what  is  not  seen,  a  confident  expectation  of  things 
hoped  for  (i).  He  is.  A  reality  answers  to  the  intuitions 
of  man's  heart,  an  actual  being  to  whom  one  stands  "  in 
mutual  relations  of  love  and  duty."  A  rev^^arder,  by  a 
law  of  His  being  He  becomes  a  dispenser  of  rewards  (x. 
35;  xi.  26).  This  conviction  is  necessary  to  him  who 
seeks  after  God. 

7.  By  faith  Noah,  being  warned  of  Ccrt' concerning  things  not  seen  as  yet, 
moved  with  godly  fear,  prepared  an  ark  to  tlie  saving  of  his  house  ;  tlirough 
which  he  condemned  the  world,  and  became  heir  of  the  righteousness 
which  is  according  to  faith. 

The  faith  by  which  Abel  and  Enoch  won  the  victory  over 
death  enabled  also  Noah  to  triumph  over  the  deluge  and  to 
save  himself  and  his  house  from  a  judgment  of  universal 
death.  By  faith  Noah  .  .  .  (Gen.  vi.),  in  virtue  of  a  con- 
viction regarding  things  not  seen  as  yet  =  "  things  hoped 
for  "  (i\  an  occurrence  expected  but  for  the  present  invis- 
ible. Warned,  divinely  admonished  (Gen.  vi.  13).^ 
Things  not  seen  :  the  flood  and  its  concomitants.  "  Con- 
cerning things,"  etc.,  bears  directly  on  moved  with  godly 
.  fear.  While  it  may  connect  also  with  what  precedes, 
the  other  connection  brings  out  more  sharply  the  opera- 
tive quality  of  faith  :  having  received  a  divine  communi- 
cation he  was  so  deeply   moved  at  the  awful  prospect  it 

'  XpvH-o-ri^u  refers   to   revelations,  viii.  5;  xii.  25;    Matt.  ii.  12,  22;  Luke 
ii,  26;  Acts  X.  22. 
29 


45 o  EPISTLE   TO  THE  HEBREWS.  [xi.  7. 

gave  of  things  not  yet  visible,  that  he  religiously  ^  heeded 
the  admonition,  prepared  an  ark  .  .  .  The  participle, 
"  moved,"  etc.,  and  the  finite  verb  "  prepared,"  etc., 
constitute  one  idea,  portray  a  single  act,  both  the  inner 
conviction  and  outward  consequence  being  the  product 
of  faith.  While  his  contemporaries,  despite  the  warn- 
ings of  Noah  himself  (Matt.  xxiv.  37  ff. ;  i  Pet.  iii.  20  ; 
2  Pet.  ii.  5),  kept  on  in  their  carnal  security,  his  faith 
moved  him  to  provide  against  the  impending  but  unseen 
doom.  Acting  on  the  special  revelation  which  foretold 
the  flood,  faith  became  the  means  of  saving  Noah  and 
his  household  (x.  39).  With  implicit  confidence  in  the 
word  of  the  Invisible,  he  "  prepared  "  against  the  judg- 
ment about  to  overwhelm  the  human  race.  Prepared 
(i  Pet.  iii.  20),  including  both  the  construction  and  fitting 
up  (iii.  3),  to  the  saving  of  his  house.  (Cf.  x.  39.)  Through 
which,  sc.  faith.  By  the  faith  which  inspired  him  to 
build  and  led  to  the  saving  of  his  house,  and  not  by  the 
"  building  "  or  the  "  saving,"  he  condemned  his  genera- 
tion. The  building  of  "  an  ark  "  was  an  outward  expres- 
sion of  his  faith,  and  thus  served  as  a  sentence  of  judg- 
ment, sealed  the  doom  of  the  unbelieving,  mocking  mass 
(38),  but  "  he  condemned,"  etc.,  is  not  to  be  restricted  to 
his  preparation  of  the  ark,  any  more  than  the  next  state- 
ment is  due  to  that  (Matt.  xii.  41  ff.  ;  Rom.  ii.  27;  2 
Pet.  ii.  5).  Breaking  with  the  world  in  that  momentous 
crisis  of  human  history  (Gen.  vii.  5-9),  this  just  man  wit- 
nessed to  the  dire  destruction  about  to  come  upon  un 
believers.  His  conduct  with  its  reward  and  theirs  are 
sharply  contrasted,  they  being  condemned  and  he  made 
an  heir  of  righteousness,  their  guilt  in  turning  a  deaf  ear 
to  the  divine  monition  being  brought  out  by  his  reverent 
obedience  to  it,  and  thus  their  sentence  and  his  inherit- 
1  evXa^T/dhc,  v.  7  ;  xii.  28,  with  pious  forethought,  fearing  God. 


XI.  8-12.]  CHAPTER  XL  451 

ance  of  righteousness  came  alike  "through  faith."  And 
became  heir,  was  made  an  heir;  further  ilkistrating  the 
saving  power  of  faith.  Noah's  escape  with  his  family  from 
the  universal  wreck  involved  a  yet  richer  boon,  the  inher- 
itance of  life  (x.  38),  which  faith  guarantees  to  the  right- 
eous (Prov.  xii.  28).  It  conveys  it  to  them  as  an  inherit- 
ance falls  to  a  son,  not  as  merited  but  as  a  gift  granted 
by  the  heavenly  Father,  and  in  the  nature  of  the  case  only 
to  faith  (i.  14  ;  xii.  17),  according  to  faith,  "  determined  by 
and  conditioned  through  faith,"  a  righteousness  proceed- 
ing from  God  through  the  exercise  of  faith,  and  conferring 
the  rights  of  inheritance.  DEL.:  "  the  righteousness 
according  to  faith  here  =  the  Pauline  doctrine,  the 
doctrine  and  its  expression  are  assumed  as  well  known." 

Having  set  forth  alike  the  working  and  the  reward 
of  faith  in  the  three  eminent  ante-diluvians  the  writer 
proceeds  to  the  post-diluvian  patriarchs,  naming  first 
the  great  primeval  ancestor  of  the  Hebrew  nation,  whose 
indomitable  faith  nerved  him  to  astounding  feats  of 
obedience  and  self-devotion. 

8-12.  By  faith  Abraham,  when  he  was  called,  obeyed  to  go  out  unto  a 
place  which  he  was  to  receive  for  an  inheritance ;  and  he  went  out,  not 
knowing  whither  he  went.  By  faith  he  became  a  sojourner  in  the  land  of 
promise,  as  in  a  land  wo\.  his  own,  dwelling  in  tents,  with  Isaac  and  Jacob, 
the  heirs  with  him  of  the  same  promise  :  for  he  looked  for  tiie  city  which 
hath  the  foundations,  whose  builder  and  maker  is  God.  By  faith  even 
Sarah  herself  received  power  to  conceive  seed  when  she  was  past  age,  since 
she  counted  him  faithful  who  had  promised  :  wherefore  also  there  sprang 
of  one,  and  him  as  good  as  dead,  so  many  as  the  stars  of  heaven  in  multi- 
tude, and  as  the  sand,  which  is  by  the  sea  shore,  innumerable. 

With  Abraham  the  father  of  believers,  faith  enters  upon 
a  new  phase,  namely,  "  in  relation  to  a  society."  It  dis- 
tinguishes that  community  chosen  for  the  mediation  of 
divine  blessings  to  mankind.  The  verj'  beginnings  of  the 
Messianic  nation,  the  foundations  of  Israel,  were   laid   in 


452  EPISTLE   TO   THE  HEBREWS.  [xi.  8-12. 

faith.  All  the  glory  of  their  history  is  due  to  the  energy 
of  Abraham's  faith,  who  with  nothing  but  a  call  from  the 
unseen,  and  with  the  surrender  of  fatherland,  kindred  and 
all  for  the  prospect  of  "  things  hoped  for,"  took  the  first 
step  which  separated  God's  people  from  the  heathen 
world.  When  he  was  called,  lit.  "being  called  "  (Gen. 
xii.  i),  ="  being  warned"  (7).  The  pres.  emphasizes 
the  promptness  of  his  obedience.  While  the  call  was  yet 
sounding  in  his  ears  he  obeyed  a  divine  call  to  emigrate  ; 
he  immediately  with  a  ready  faith  followed  the  summons 
(Acts  xxvi.  19)  to  go  out  to  an  unknown  place,  giving  up 
all  that  is  dear  in  the  present  and  the  seen  in  exchange 
for  a  future  and  unseen  good  he  was  to  receive,  not 
knowing  whither  he  went  (was  going),  where  was  the 
goal  of  his  pilgrimage  or  of  what  nature  the  country  he 
wastoreceivefor  an  inheritance  (7).  Journeying  toward 
an  unknown  country,  assured  that  in  the  end  it  would  be 
his,  herein  lies  the  proof  of  his  faith.  Abraham  had  reached 
Canaan  before  the  country  he  was  destined  to  inherit  was 
revealed  to  him  (Gen.  xii.  7 ;  Acts  vii.  2).  Even  after 
reaching  it  he  lived  on  in  faith,  became  a  sojourner,  was  an 
alien  in  the  land  promised  to  him  as  an  eternal  inherit- 
ance, and  thereby  nourished  the  hope  that  the  real  and 
final  fulfilment  lay  not  in  perishable  material  possessions, 
but  in  the  city  with  the  eternal  foundations.^ 

The  land  of  (the)  promise.  The  land  which  God  prom- 
ised should  be  his  property  (Gen.  xii.  7;  xiii.  15  ;  xvii. 
8),  he  entered  as  not  his  own,  as  an  alien  claiming  owner- 
ship for  not  so  much  of  it  as  even  to  set  his  foot  on  (Acts 
vii.  5,  6).  Dwelling  in  tents,  having  no  fixed  settle- 
ment, migrating  through  the  country  as  one  conscious  of 

1  irapoiKclp,  to  dwell  in  a  foreign  land,  without  the  rights  of  property  or 
citizenship.  With  elg  it  combines  the  notion  of  entrance  into  it  with  that 
of  continuance. 


XI.  8-12.]  CHAPTER  XI.  4^3 

nothing  permanent  (Gen.  xii.  8  ;  xiii.  3  ;  xviii.  i  ff.j.  With 
Isaac  and  Jacob,  the  heirs  with  him  .  .  .  His  joint  heirs 
also  "  became  sojourners."  The  promise  was  not  per- 
sonal, but  social,  not  for  Abraham  alone,  but  also  for  his 
posterity  (Gen.  xiii.  15  ;  xvii.  18),  and  in  their  transient 
abode  in  Canaan,  Isaac  and  Jacob  exhibit  in  their  trials 
the  same  patient  expectation  of  it  as  something  yet 
future,  foregoing  present  possession.  Westc.  :  "  Isaac 
and  Jacob  are  specially  mentioned,  because  these  three, 
Abraham,  Isaac  and  Jacob,  cover  the  whole  period  of 
disciplinary  sojourning  in  Canaan  ;  and  to  these  three  the 
foundation  promise  was  repeated  "  (Gen.  xii.  2  f. ;  xxvi. 
3  ff. ;  xxviii.  13  f.  ;  cf.  Exod.  vi.  3,  8).  Abraham  with 
his  fellow-heirs,  without  losing  heart  or  hope,  chose  to 
forego  a  fixed  abode,  and  bravely  sustained  a  fresh  exer- 
cise and  a  longer  proof  of  faith.  For  he  looked  .  .  . 
hath  the  foundations,  the  motive  for  not  settling  per- 
manently. They  preferred  a  state  of  expectancy  (x.  13  ; 
ix.  28  ;  Jas.  v.  7),  their  faith-instincts  aspired  to  a  higher, 
an  unseen  possession.  The  inward  apprehension  of  the 
promise  rose  beyond  the  possession  of  Canaan.  "  Un- 
consciously to  themselves,  or  at  any  rate  not  with  full 
consciousness,  their  desires  reached  on  and  upwards  to 
the  Eternal  City."  That  the  O.  T.  knows  of  possessions, 
of  a  rest,  beyond  the  present  world,  is  everywhere  as- 
sumed in  the  N.  T.  Del.  ascribes  the  ancient  belief  which 
distinguished  between  Jerusalem  below  and  Jerusalem 
above  to  "  the  revelations  under  the  O.  T.  in  word  and 
miracle."  Paul  "appealed  to  the  existing  faith  of  Pal- 
estine when  presenting  the  idea  of  a  twofold  Jerusalem  " 
(Gal.  iv.  25  f.).  Westc.  :  "  The  ground  of  this  patient 
waiting  was  the  growing  sense  of  the  greatness  of  the 
divine  purpose."  "  The  city,"  the  heavenly  Jerusalem 
(xii.  22  ;  xiii.  14),  even  to  the  readers  still  in  the  future, 


454  EPISTLE  TO  THE  HEBREWS.  [xi.  8-12. 

a  "thing  hoped  for,"  which  hath  the  foundations  versus 
the  "  tents  "  of  the  patriarchs,  frail,  temporary  abodes, 
easily  torn  down  and  removed  from  place  to  place. 
Earthly  things  point  either  by  similitude  or  by  contrast 
to  heavenly  things,  the  things  seen  to  the  unseen.  Hence 
those  tents  were  the  nursery  of  faith's  longings  for  the 
home  with  the  eternal  foundations,  like  the  later  taber- 
nacle keeping  before  the  mind  their  antithetic  arche- 
type, the  one  city  which  rests  upon  "  the  foundations." 
The  art.  adds  emphasis.  The  impregnable  foundations  of 
the  earthly  Jerusalem  (Ps.  Ixxxvii.  i)  were  symbolic  (Rev. 
xxi.  14).  Whose  builder  .  .  .  is  God.  "  Builder  "  (archi- 
tect) refers  to  the  plan,  "  maker  "  to  its  execution. 
Other  structures,  other  cities,  are  the  work  of  human 
design  and  human  endeavor,  but  the  church,  the  holy 
city  "  which  hath  the  foundations,"  is  of  God  (Matt,  xvi, 
18;  cf.  viii.  2  ;  xii.  22  ;  xiii.  14;  Rev.  xxi.  2  ;  iv.  26).  The 
readers  fondly  clinging  to  the  hallowed  associations  of 
their  splendid  capital  are  thus  prepared  for  its  impending 
overthrow.  Their  abiding  city  is  yet  to  come  (xiii.  14). 
Even  Sarah,  their  renowned  ancestress,  exemplifies  the 
power  of  faith.  The  existence  of  the  innumerable  multi- 
tude of  the  chosen  nation  is  due  to  her  sharing  her  con- 
sort's mighty  faith.  The  pronoun  may  be  explained  by 
her  previous  incredulity  (Gen.  xviii.  12),  which,  through 
her  husband's  example  and  influence,  was  soon  changed 
to  faith;  or,  it  may  extend  what  has  just  been  said  to  a 
second  subject:  "with  the  great  forefather  is  included 
the  honored  foremother  of  the  chosen  people,"  (ii.  14). 
She  was  in  closest  union  with  Abraham  ;  by  her  faith  be- 
came the  instrument  of  the  initial  fulfilment  of  the  prom- 
ise. Received  power  to  conceive  .  .  .  not,  "  for  the 
founding  of  a  family."^     The  act  of  conception  was  "the 

1  KaTa^oKt/,  iv.  3  ;  ix.  26. 


XI.  S-I2.]  CHAPTER  XL  455 

direct  personal  issue  of  her  faith."  She  received  this 
power  jointly  with  Abraham.  Westc.  :  "  She  was  en- 
abled to  become  the  mother  of  his  son.  .  .  .  The  prom- 
ise was  to  Abraham,  and  the  work  of  faith  was  primarily 
his,^  but  it  was  needful  that  Sarah  should  join  by  faith 
with  him."  When  she  was  passed  age,  lit.  "contrary  to 
the  time  of  her  age,"  the  time  for  child-bearing,  against 
all  probability  considering  her  extreme  age.  DEL.  : 
"  Her  long  barrenness  would  itself  have  required  faith  in 
a  promise  of  its  removal ;  how  much  more  when  her  time 
of  life  seemed  to  render  it  impossible  !  "  Since  she  (he) 
.  •  .  who  promised  (x.  23),  proof  and  explanation  of  her 
faith.^  The  God  of  the  promise,  she  reasoned,  can  be 
relied  on  (Rom.  iv.  21).  As  the  reference  to  extreme  and 
impotent  age  refers  primarily  to  Abraham  (12),  so  it  was 
pre-eminently  his  faith  which  brought  about  her  faith. 
And  the  glorious  results  of  their  united  faith  is  now 
portrayed  :  there  sprang  of  one  ...  a  posterity  multi- 
tudinous as  the  stars,  numberless  as  the  sands  of  the  sea- 
shore. Wherefore  also,  because  of  Sarah's  faith,  "  an- 
swering and  supporting  the  faith  of  Abraham."  "  Faith 
brought  them  the  thing  hoped  for"  from  the  promise 
(Gen.  xiii.  16;  xv.  5;  xxii.  17;  xxxii.  12),  yea,  fulfilled 
it  in  overmeasure.  All  these  sprang  of  one,  were  born 
through  her  from  one  who  in  the  power  to  beget  children 
was  indeed  the  same  as  dead.  From  a  lifeless  source 
(Rom.  iv.  19)  has  sprung  that  countless  and  sacred  race 
of  which  the  readers  formed  a  part.  ^  All  were  begotten 
of  one,  and  he  dead  but  for  his  faith  (Is.  li.  i,  2).  Life 
again,  through  faith,  triumphed  over  death,  as  in  the  case 
of  Abel,  Enoch  and  Noah. 

From  these  more  passive   aspects   of  the   faith   of  the 

1  f((;  KiiTa^.  a-tfifi.  expresses  the  act  of  the  husljaiid. 

2  Tviarir  and  nianx;,  faith  and  faithfulness,  are  correlates. 


456  EPISTLE  TO  THE  HEBREWS.  [xi.  13-16. 

patriarchs,  we  are  directed  to  the  close  of  their  lives, 
showing  the  non-fulfilment  of  the  promises  in  their  life- 
time to  have  resulted  in  the  maintenance  of  their  hope. 
They  passed  away  in  the  faith  in  which  they  had  lived, 
looking  onwards  to  the  city  of  God's  preparing,  the  goal 
of  all  the  promises. 

13-16.  These  all  died  in  faith,  not  having  received  the  promises,  but 
having  seen  them  and  greeted  them  from  afar,  and  having  confessed  that 
they  were  strangers  and  pilgrims  on  the  earth.  For  they  that  say  such 
things  make  it  manifest  that  they  are  seeking  after  a  country  of  their  own. 
And  if  indeed  they  had  been  mindful  of  that  coutitry  from  which  they  went 
out,  they  would  have  had  opportunity  to  return.  But  now  they  desire  a 
better  coujitry,  that  is,  a  heavenly  :  wherefore  God  is  not  ashamed  of  them, 
to  be  called  their  God  :  for  he  hath  prepared  for  them  a  city. 

These  all,  i.  e.  Abraham,  Sarah,  etc.,  to  whom  the 
promises  had  been  given.  In  ^  faith,  according  to 
faith,  in  the  exercise  of  faith.  They  died,  not  as  having 
come  into  possession  of  the  promises  (39),  but  sustaining 
a  positive  relation  to  them,  seeing  and  saluting  them  at 
a  distance.  They  died  expectant,  viewing  their  depart- 
ure as  a  going  home,  clinging  in  death  to  the  promises. 
Not  .  .  .  the  promises.  Their  not  having  received  the 
things  foretold  (39;  x.  36;  ix.  15  ;  Luke  xxiv.  49;  Acts 
i.  4),  was  the  occasion  of  their  persistence  in  faith  when 
dying,  and  their  having  seen  and  greeted  them  from  afar 
(John  viii.  56),  and  confessed  themselves  aliens  on  earth, 
are  the  expressions  and  proofs  of  their  faith.  They  died 
believing,  as  men  who  had  from  afar  (climax)  seen  the 
promised  good  and  in  consequence  viewed  their  earthly 
life  as  a  pilgrimage  (Gen.  xlix.  18)  to  the  heavenly  city 
(16).  Westc.  :  "  In  life  they  had  realized  the  promises 
...  in  a  threefold  order  of  growing  power.  They  had 
seen  them  ;  they  had  welcomed  them  ;  they  had  acknowl- 
edged that  earth  could  not  fulfil  them."     (Cf.  Gen.  xxiii. 

1  KiiTa  iriariv,  7  ;  Matt.  ix.  29;  Tit.  i.  i,  4. 


XI.  i3-i6.]  CHAPTER  XI.  457 

4,  LXX.  ;  xlvii.  9;  xxiv.  37;  xxviii.  4;  Ps.  xxxix.  12  ; 
cxix.  19,  54;  I  Chron.  xxix.  15).  Del,:  "  That  man  did 
not  cease  to  exist  when  the  present  Hfe  was  ended,  was  a 
belief  universal  in  the  ancient  world  ;  and  the  patriarchs 
connected  theirs  with  the  assurance  of  divine  favor,  and 
the  hopes  cherished  by  the  divine  promises.  .  .  .  And 
so  they  died  '  according  to  faith,'  believing  in  an  eternal, 
faithful  God,  the  truth  of  His  promises,  and  their  own 
abiding  relations  with  Him."  "  The  promises  "  (17),  pi. 
because  they  were  made  to  each  of  the  patriarchs,  or, 
because  the  one  promise  "  contained  in  itself  a  power  of 
development  into  infinite  blessings."  Strangers  .  .  . 
earth.  Their  whole  life  had  its  direction  and  support  in 
the  invisible  world.  For  they  .  .  .  manifest  (14-16)  de- 
velops the  last  clause  of  13.  Their  adjudging  themselves 
aliens^  and  wanderers  asserting  no  rights  of  citizenship 
in  Canaan,  manifested  their  faith,  expressed  their  long- 
ing for  a  country  of  their  own,  one  adapted  to  their 
deepest  needs  (xiii.  14).  The  terms  they  used  in  speak- 
ing of  the  present  life  showed  that  "  they  continued  to 
the  last  to  look  for^  that  which  they  had  not  at- 
tained," their  true  fatherland.  This  confession  could 
not  have  referred  to  the  country  from  which  they  origin- 
ally came  in  Mesopotamia,  for  at  the  time  they  could 
easily  have  returned  to  their  ancestral  home.  But  now^ 
.  .  .  the  case  is  otherwise.  That,  although  feeling 
themselves  aliens,  they  yet  failed  to  seek  again  their 
native  land,  has  its  simple  explanation  in  this,  they  so 
apprehended  the  promises  as  to  look  for  the  object  of 
their  search  beyond  the  earth.  Their  inspired  expecta- 
tions having  received  no  definite  fulfilment,  all  partial  ful- 

1  ^fvoi,  Eph.  ii.  12,  19.     Tvape-Uhifioi,  1  Pet.  i.  i ;  ii.  11  ;  Lev.  xxv.  23. 

2  ifiipavH^ovaiv,  ix.  24;  Acts  xxiii.  22.     tTvi^T/rovaiv,  Is.  Ixii.  12,  LXX. 
8  vi'v,  logical. 


458  EPISTLE  TO  THE  HEBREWS.  [xi.  13-16. 

filments  served  only  to  direct  their  glance  forwards  ;  the 
country  (city,  x.  16)  which  their  pilgrimage  had  in  view, 
the  goal  of  the  theocratic  hope,  was  a  higher,  better 
country  (x.  34),  a  heavenly  one.  Their  having  died  in 
accordance  with  faith  is  thus  demonstrated.  The  object 
of  their  desires  must  have  been  a  better  one  than  is 
found  "  on  the  earth  "  (13).  Only  thus  is  their  estimate 
of  themselves  as  pilgrims  intelligible.  Del.  :  "  The 
promise  to  the  patriarchs  was  a  divine  assurance  of  a 
future  rest :  that  rest  was  connected,  in  the  first  instance, 
with  the  future  possession  of  an  earthly  home  ;  but  their 
desire  for  that  home  was,  at  the  same  time,  a  longing  and 
a  seeking  after  Him  who  had  given  the  promise  of  it, 
whose  presence  and  blessing  alone  made  it  for  them  an 
object  of  desire,  and  whose  presence  and  blessing,  wher- 
ever vouchsafed,  makes  the  place  of  its  manifestation  to 
be  indeed  a  heaven." 

Their  longing  was  for  God,  the  abode  of  the  living 
God,  be  that  heaven  or  earth,  and  this  longing  was 
graciously  met  by  God.  Wherefore  (12),  because  their 
desires  were  directed  to  His  presence,  God  honored 
their  faith  by  calling  Himself  their  God.  (Cf.  Gen. 
xxviii.  13;  xxxi.  5;  xxxii.  9;  Exod.  iii.  6,  15  f.)  He 
recognized  the  patriarchs  as  united  to  Him  in  an  ever- 
lasting covenant,  as  those  who  ever  live  with  Him  (Matt, 
xxii.  3 1  f. ;  Mark  xii.  26  f .).  Although  they  died,  they  still 
live.  Faith  conducts  to  its  goal.  "  Death  was  to  them 
a  going  home."  Of  the  fact  that  God  acknowledged 
Himself  as  their  God,  and  that  they  consequently 
are  alive  with  Him,  we  have  a  proof  in  that  he  prepared 
for  them  a  city,  the  city  for  which  they  yearned  (10), 
where  He  vouchsafed  them  an  abiding  continuance 
with  Him.  The  emphasis  is  on  "  prepared."  Their 
desires    were    anticipated     by     God's     purposes,     their 


XI.  17-22.]  CHAPTER  XI.  459 

Fatherland  was  the  city  of  God's  own  preparing  (Matt. 
XXV.  34 ;  I  Cor.  ii.  9  ;  2  Con  v.  ;  Rev.  xxi.  2).  Their 
convictions  of  the  unseen,  their  self-designation  as 
pilgrims,  their  failure  to  take  possession  of  Canaan,  all 
were  the  subjective  reflex  of  the  divine  provision,  the 
expression  of  their  conscious  vital  relation  to  God.  Both 
Err.  and  We.stc.  hold  that,  as  in  10,  the  fulfilment  of  the 
promise  in  its  highest  form  points  to  social  not  personal 
beatitude,  "  a  Divine  Commonwealth."  That  they  are 
in  possession  of  it  now  is  not  said,  rather  (39  f.)  that  the 
realization  of  it  is  reserved  until  it  can  be  shared  with  us. 
Faith  also  impelled  the  patriarchs  to  acts  of  transcendent 
heroism : 

17-22.  By  faith  Abraham,  being  tried,  offered  up  Isaac :  yea,  he  that 
had  gladly  received  the  promises  was  offering  up  his  only  begotten  son  ; 
even  he  to  whom  it  was  said,  In  Isaac  shall  thy  seed  be  called  :  accounting 
that  God  is  able  to  raise  up,  even  from  the  dead ;  from  whence  he  did  also 
in  a  parable  receive  him  back.  By  faith  Isaac  blessed  Jacob  and  Esau, 
even  concerning  things  to  come.  By  faith  Jacob,  when  he  was  a  dying, 
blessed  each  of  the  sons  of  Joseph  ;  and  worshipped,  leaning  upon  the  top 
of  his  staff.  By  faith  Joseph,  when  his  end  was  nigh,  made  mention  of  the 
departure  of  the  children  of  Israel ;  and  gave  commandment  concerning 
his  bones. 

The  offering  of  the  son  of  promise  by  Abraham  was 
the  greatest  moral  achievement  of  his  life.  Being  .  .  . 
Isaac,  lit.  hath  offered  up.  The  pcrf.  characterizes  the 
offering  as  being  on  Abraham's  part  an  accomplished  act 
versus  the  bare  resolution.  The  pres.  being  tried  not 
only  marks  the  immediate  coincidence  of  the  act  of 
obedience  with  the  call  (8),  but  it  emphasizes  the  fact  that 
Abraham  was  subjected  to  a  test,  and  by  that  alone  his 
astounding  act  becomes  admissible  and  comprehensible. 
The  whole  action  was  a  trial  of  his  faith,  and  it  stood  the 
test.  The  sacrifice  was  complete.  "  His  only  begotten  " 
lay  bound  upon  the  altar,  the  hand  with  the  knife  was  up- 


46o  EPISTLE  TO  THE  HEBREWS.  [xi.  17-22. 

lifted  to  slay  him.  Had  God  slept  for  one  moment  the  fatal 
knife  would  have  have  been  plunged  into  the  only  son 
through  whom  alone  was  possible  the  fulfilment  of  the 
promise.  The  last  clause  uses  the  imperf.  "  was  offering." 
Westc.  :  "  The  first  verb  expresses  the  permanent  result 
of  the  offering  completed  by  Abraham  in  will ;  the  second 
his  actual  readiness  in  preparing  the  sacrifice  which  was 
not  literally  carried  into  effect "  (Jas.  ii.  21).  Yea,  the 
only  begotten  one  he  was  engaged  in  sacrificing,^  he  who 
had  so  gladly  received  the  promises,  who  had  been  as- 
sured that  in  Isaac  .  .  ,  called.  Sustaining  this  relation 
to  the  promises,  his  indomitable  faith  obeyed  the  divine 
command  to  offer  him  up.  Two  considerations  accentuate 
this.  His  heroic  faith  not  only  overcame  the  strongest 
natural  affection,^  but,  what  was  a  yet  severer  ordeal,  it 
prompted  to  a  deed  in  apparent  conflict  with  the  promise 
itself  (Gen.  xxi.  12).  In  Isaac  is  emphatic,  "  in  him  and  in 
no  other  "  shall "  Abraham's  seed  "  have  its  origin,  "  a  fresh 
starting-point."  It  was  a  staggering  paradox  that  con- 
fronted Abraham.  "  God  contradicts  God."  Having 
heartily  believed  the  promises,  he  must  now  destroy  the 
means  of  their  accomplishment.  Yet  he  cannot  surrender 
the  hope  inspired  by  the  promises.  He  therefore  in 
blind  but  unperturbed  faith  fully  gives  back  to  God  the 
gift  which  was  the  pledge  and  medium  of  the  promises. 
This  offering  of  "  his  only  begotten  "  can  be  accounted  for 
only  on  the  ground  that  he  believed  God  was  able  to  call 
the  dead  back  to  life  (Rom.  iv.  17).  His  faith  towered  to 
the  height  of  absolute  self-surrender  to  the  incomprehen- 
sible leadings  of  God,  holding  "  the  infinite  power  of  God 
to  be  surer  than  the  power  of  death."     This  is  the  first 

1  So  the  order  of  the  Greek.     Km,  epexegetical,  marks  the  climax. 

2  On  "only  Son,"  cf.  Gen.  xvii.  19;  xv.  2,  f . ;  xvi.  15  ;  xvii.  16  £f. ;  xxii.  2; 
(lovoyev^g  occurs  also  Luke  vii.  12;  viii.  42;  ix.  38;  John  i.  14,  18,  etc. 


XI.  17-22.]  CH AFTER  XI.  461 

instance  of  the  belief  in  a  resurrection,  a  belief  born  from 
reliance  upon  God's  truth  and  faith  in  His  omnipotence. 
From  whence,!  i.  e.  from  the  dead  he  received  him  back  ; 
or,  "  wherefore,"  i.  e.  in  reward  of  his  faith.  Did  .  .  . 
receive  him,  refers  to  his  birth  from  aged  parents.  It 
may  be  read  :  whence  as  from  dead  ones  he  received 
him.  As  by  God's  power  he  sprang  from  one  as  good  as 
dead  (12),  he  could  also  be  brought  back  from  the  dead. 
His  birth  was  a  parable.  In  it  the  father  could  see  "  a 
type  of  another  quickening."  Some  find  in  the  sacrifice 
and  restoration  of  Isaac  "a  parable,"  a  type  of  the  death 
and  resurrection  of  Christ,  the  only  begotten  Son  of  God. 
Del.  :  "  Abraham  received  back  his  son  from  the  dead, 
not  literally  (35),  but  in  the  figure  of  a  resurrection. 
Isaac  was  like  one  who  had  really  risen  again."  The 
former  interpretation  may  include  this  Messianic  analogy 
in  Abraham's  faith,  as  in  fact  Isaac's  supernatural  birth 
already  pointed  forward  to  the  Messiah  (Gal.  iii.  16;  cf. 
John  viii.  56).  The  emphasis  of  the  whole  passage  (17- 
19)  rests  on  this  clause.  Faith  again  triumphs  over 
death.  Even  when  confronted  by  the  apparent  mi.s- 
carriage  of  the  promises  it  only  drives  its  roots  more 
deeply  into  the  omnipotence  of  God.  Recovered  from 
death  Isaac  now  by  faith  transmits  the  blessing  to  his 
heir,  and  he  in  turn  to  his  descendants  (21).  Blessed: 
"  The  blessing  "  (xii.  17)  thus  transferred  was  something 
really  efficacious,  "  a  real  vital  force,"  a  binding  power 
on  God.  Del.  :  "  The  blessing  of  Isaac  had  in  it  the 
wondrous  power  of  shaping  and  controlling  the  future  of 
his  posterity,  because  in  virtue  of  his  faith  his  mind  and 
Avill  had  become  one  with  the  mind  and  will  of  God 
Himself."  (Cf.  Gen,  xxvii.  37  ;  Jer.  i.  10.)  Jacob  (Gen. 
xxvii.  39  ff.),  the  younger  had  the  precedence,  became 
1  Wtv  may  be  either  local  or  causal,  as  in  ii.  17  ;  iii.  i  ;  vii.  25;  ix.  iS. 


462  EPTSTLE  TO  THE  HEBREWS.  [xi.  17-22. 

heir  of  the  promise  (Mai.  i.  2,  3  ;  Rom.  ix.  13).  Isaac's 
faith  is  shown  by  his  acquiescence  in  God's  sovereign 
inversion  of  the  order  of  succession,  overruHng  natural 
expectations  and  his  own  will  (Gen.  xxvii.  33).  And  the 
object  of  this  act  of  faith  was  concerning  things  to  come. 
The  blessing  pointed  not  only  to  their  earthly  future  with 
its  Messianic  import,  but  to  something  beyond.  Isaac 
devolved  upon  Jacob  the  inheritance  of  what  was  promised. 
This  was  "  not  only  an  act  of  faith  but  a  prophetic  act  of 
faith,"  pointing  to  a  divinely  ordained  future.  Esau. 
Jacob  was  made  the  direct  bearer  of  "  the  blessing."  Esau 
received  later  (Gen.  xxvii.  38  ff.)  a  temporal  blessing,  and 
this  twofold  blessing  forms  a  telling  "  prophetic  history 
of  the  future  fortunes  of  two  great  peoples."  With  the 
dying  of  Jacob,  who  transmits  the  gracious  deposit  to 
a  whole  family,  the  fulfilment  of  the  promise  enters  a  new 
stage. 

The  writer  passes  over  the  blessing  of  the  twelve 
patriarchs,  that  of  Jacob's  two  grandsons  sufficing  his 
purpose.  A  dying.  At  the  close  of  life,  denied  a  per- 
sonal realization  of  the  promise,  Jacob  believed  the 
blessing  to  be  at  his  disposal,  and  therefore  at  death's 
door,  his  faith  still  fresh  and  firm,  he  bequeathed  it  to 
his  descendants.  Each  of  the  sons,  each  of  the  two  born 
prior  to  Jacob's  advent  in  Egypt.  Special  prominence 
was  given  to  Joseph  (Gen.  xlix.  25),  and  the  adoption  by 
Jacob  of  his  two  sons  implied  a  double  share  of  the 
divine  heritage.  As  in  20,  the  younger  was  again  pre- 
ferred to  the  elder  (xlviii.  ii  ff.),  but,  unlike  Isaac,  Jacob 
himself  inverts  the  order,  with  full  consciousness  of  the 
divine  will.  And  worshipped,  an  earlier  occurrence  (Gen. 
xlvii.  31  ;  cf.  chap.  50),  yet  a  final  Amen  to  the  patriarch's 
career.  After  all  its  vicissitudes,  every  step  of  which  had 
only  made  surer  and  brought  nearer  the  ultimate  con- 


X.  17-22.]  CHAPTER  XI.  463 

summation,  its  last  scene  shows  a  triumphant  expectation 
of  the  promise,  profound  thanksgiving  and  adoration, 
expressive  of  the  mighty  energy  of  faith.  The  top  of  his 
staff,  so  the  LXX.  The  Masoretic  text  reads  "on  the 
head  of  his  bed,"  "  bowed  himself  upon  the  bed's  head  " 
(Gen.  xlvii.  31),  not  sinking  back  from  exhaustion,  but 
to  offer  worship  to  God  (i  Kings  i.  47).  His  infirmity 
forbade  his  rising  to  thank  God,  "hence  instead  of  pros- 
tration on  the  ground,  he  turns  in  the  bed  and  stretches 
himself  towards  its  top,  worshipping  with  his  face  down- 
wards "  (Del.).  According  to  LXX. :  Making  use  of 
the  staff  which  supported  him  in  all  his  wanderings  (Gen. 
xxxii.  10),  to  raise  himself  in  the  bed,  he  bows  over  it  in 
worship,  recalling  the  divine  guidance  in  his  pilgrimage 
(Ps.  xxiii.  4).  Joseph,  too,  when  his  end  was  nigh,  with 
not  a  shadow  of  the  fulfilment  of  the  promises  in  sight, 
had  a  like  energy  of  faith,  the  conviction  that  his  brethren, 
the  children  of  Israel,  should  not  abide  in  Egypt.  The 
height  of  prosperity  and  power  attained  by  him  there 
could  not  make  him  forgetful  of  their  destiny,  and  he 
claimed  for  himself  a  share  in  their  future,  a  grave  "  in 
the  lap  of  the  God  of  the  promises."  His  explicit  men- 
tion (Gen.  1.  24-26)  of  their  departure  marks  another 
stage  in  the  progress  of  the  fulfilment.  Command- 
ment ^  (Exod.  xiii.  19;  Josh.  xxiv.  32).  Joseph's  case 
offers  a  clever  introduction  to  the  faith  of  Moses,  who, 
like  him,  preferred  at  any  cost  to  share  the  destiny  of  the 
chosen  nation.  The  faith  hitherto  viewed  "  under  the 
discipline  of  patience  and  sacrifice  is  now  considered  in 
action,"  as  illustrated  in  the  career  of  Israel's  great  de- 
liverer. 

23-28.     Hy  faith  Moses,  when  he  was  born,  was  hid  three  months  by  his 
parents,  because  they  saw  he  was  a  goodly  child  ;  and  they  were  not  afraid 

1  ivereiTjaTo  "indicates  not  only  the  act,  but  includes  the  effect." 


464  EPISTLE  TO  THE  HEBREWS.  [xi.  23-28. 

of  the  king's  commandment.  By  faith  Moses,  when  he  was  grown  up,  re- 
fused to  be  called  the  son  of  Pharaoh's  daughter ;  choosing  rather  to  be 
evil  entreated  with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for 
a  season  ;  accounting  the  reproach  of  Christ  greater  riches  than  the  treasures 
of  Egypt :  for  he  looked  unto  the  recompense  of  reward.  By  faith  he  for- 
sook Egypt,  not  fearing  the  wrath  of  the  king  :  for  he  endured,  as  seeing 
him  who  is  invisible.  By  faith  he  kept  the  passover,  and  the  sprinkling  of 
the"blood,  that  the  destroyer  of  the  first  born  should  not  touch  them. 

By  his  parents  (Exod.  ii.  i  f.),  according  to  LXX. 
(Acts  vii.  20).  Even  though  "  the  saving  was  chiefly  due 
to  an  act  of  faith  on  the  mother's  part,"  it  resulted 
doubtless  from  the  joint  faith  of  both  parents.^  This  dar- 
ing act  of  faith  which  secured  the  life  of  Moses  was  the 
resultant  of  two  factors:  i.  The  surpassing  beauty  of  the 
child  inspired  a  hope  as  to  its  destiny  (Acts  vii.  20).  2. 
Their  confidence  in  the  promises  and  in  the  power  of  God 
overcame  all  dread  of  the  king's  wrath.  In  defiance  of  the 
royal  mandate,  with  no  apparent  possibility  of  success, 
looking  on  high  for  succor  they  preserved  the  babe  des- 
tined to  be  the  instrument  of  a  nations's  freedom  (Luke 
viii.  50;  John  xi.  25).  The  faith  of  his  parents  begot  a 
like  faith  in  his  own  heart.  Westc.  :  "  As  an  infant  he 
had  quickened  faith  ;  as  a  man  he  showed  it."  "  Having 
reached  years  of  discretion  and  self-responsibility  ^  he 
refused  the  honorable  name  and  position  of  an  Egyptian 
prince."  The  honors  of  royalty  through  adoption  awaited 
him,  possibly  even  the  throne.  But  on  all  this  he  turned 
his  back,  choosing  instead  the  lot  of  suffering  and  reproach. 
To  be  called,  "  the  habitual  language  of  familiar  inter- 
course, Westc.  :  "The  aorists,  'refused,'^  'choosing,' 
'accounting,"     point    to  a  crisis,   when    the  choice    was 

1  ol  TvaTf-p^c  =  "'  yovliq,  Luke  ii.  ^7,  41  ff- ;  John  ix.  2  ff.,  =  parents,  father 
and  mother. 

2  fieyaq  yevo/ievoc,  Exod.  ii.  1 1,  versus  yevvriBetg,  23. 

3  ijpvijcaTo,     hMjievoq,     ^ytfadiiEvoc,     cnrtlilenEv. 


XI.  23-28.]  CHAPTER  XI.  465 

made,  as  di.stinct  from  Moses'  habitual  spirit,  '  he 
looked.'  "  By  one  decisive,  daring  act  he  met  the  alter- 
native of  power  in  Egypt,  or,  participation  in  the  hopes, 
of  Israel.  The  God  of  his  fathers,  the  destiny  of  his  own 
people,  even  with  the  attendant  sufferings  and  reproaches, 
were  through  faith  more  to  him  than  to  be  the  son  of 
Pharaoh's  daughter.  To  be  evil  entreated  (afflicted) 
with  .  .  .  God,  of  this  alternative  he  made  deliberate 
choice,  well  knowing  what  it  meant  for  him  (iv.  9).  In 
a  race  of  slaves  faith  descried  a  divine  nation.  The 
pleasures  of  sin,  the  pleasures  derived  from  sin,  espe- 
cially the  advantages  enjoyed  from  the  sin  of  apostasy, 
or  unfaithfulness  (iii.  13;  xii.  1-4;  cf.  x.  26).  The  con- 
trast is  the  fellowship  of  God's  people  with  apostasy,  and 
the  afflictions  accruing  from  the  former  with  the  worldly 
good  assured  by  the  latter.  For  a  season.  Disloyalty  to 
hissenseof  duty  would  have  brought  Moses  princely  wealth 
and  luxury,  but  he  made  the  sacrifice  the  more  readily 
because  of  the  conviction  of  the  evanescent  character  of 
these  worldly  things,  as  well  as  of  "  their  inward  and 
essential  nothingness."  He  discriminated  also  the  treas- 
ures of  Egypt  and  the  greater  riches,  accounting  the 
reproach  .  .  .  The  obloquy  which  attaches  to  the  ]\Ies- 
sianic  cause  was  the  paramount  consideration.  This  was 
more  to  him  than  the  vast  wealth  for  which  Egypt  was 
famed.  "  The  reproach  of  Christ "  =  "  to  be  evil  entreated 
with  the  people  of  God"  (25),  a  current  designation  for 
Christ's  sufferings  (xiii.  13  ;  Rom.  xv.  3  ;  Ps.  Ixix.  9  f.). 
Bleek.  :  "  That  reproach  which  Christ  endured  in  His 
own  person,  and  had  or  has  still  to  endure  in  His  mem- 
bers." This  reproach  Moses  desired  to  bear.  While  he 
had  no  direct  revelation  as  to  Christ,  he  anticipated  the 
obloquy  which  is  always  "the  lot  of  the  appointed  envoy 
of  God  to  a  rebellious  people,"  the  cup  which  awaits 
30 


466  EPISTLE  TO  THE  HEBREWS.  [xi.  23-28. 

all  "  anointed  "  ones  who  in  any  degree  prefigure  or 
represent  "  The  Anointed,"  all  in  whom  "  ihe  Christ  " 
partially  manifests  Himself  (Col.  i.  24  ;  2  Cor.  i.  5  ;  Phil, 
iii.  10).  Stier  :  "  The  whole  people  of  God,  in  all  ages, 
forms  one  community,  of  which  Christ  is  the  centre  ; 
and  even  the  saints  of  the  O.  T.  were  members  of  that 
one  living  body  of  which  He  is  evermore  the  head." 
Israel,  in  its  covenant  vocation  a  type  of  Christ,  was  God's 
anointed,  just  as  all  believers  now  have  "an  anointing 
from  the  Holy  One"  (i  John  ii.  20;  Ps.  cv.  5).  In  its 
bondage  (Phil.  ii.  7 ;  Luke  xxii.  27),  it  bore  the  Messianic 
opprobrium,  "  the  reproach  of  the  Divine  Word  indwell- 
ing in  and  united  with  His  ancient  people."  (Cf.  i  Cor, 
X.  4.)  How  like  Paul,  who  made  the  cross  his  chief 
glory  !  (Gal.  v.  1 1  ;  vi.  14  ;  i  Cor.  ii.  21).  What  an  appeal 
to  the  readers  whom  the  reproach  of  Christ  had  brought 
to  the  verge  of  apostasy  !  For  he  looked,  kept  his  eye 
on  the  divine  recompense  (x.  35)  for  the  reproach  of 
Christ  willingly  shared.  He  looked  away  from  the 
alluring  advantages  of  the  moment  into  the  distant 
future,  to  the  things  "  hoped  for"  and  "  not  seen"  (i), 
and  inspired  by  this  prospect  he  surrendered  all  earthly 
good  (xii.  2).  It  was  not  necessary  to  state  what  the 
recompense  was  (i  Cor.  ii.  9;  Is.  Ixiv.  4;  i  John  iii.  2). 
Moses  never  regretted  his  choice.  "  The  reproach  of 
Christ  "  brought  him  the  true  riches  and  honor  (Luke 
xvi.  II  ;  Eph.  i.   18;  ii.  7;  iii.  8). 

Faith's  power  is  shown  again  in  the  career  of  Moses  as 
an  instrument  in  the  deliverance  of  Israel  (Exod.  iii.).  He 
forsook  Egypt  .  .  .  maybe  understood  of  the  flight  into 
Midian.  After  slaying  the  Egyptian  he  was  not  deterred 
from  this  course  (Exod.  ii.  14),  by  the  wrath  which  the 
desertion  of  his  post  evoked,  and  which  could  pursue 
him  into  the  heart  of  the  desert.     It  may,  however,  refer 


XI.  23-2S.]  CHAPTER  XI.  467 

to  his  departure  from  Egypt  at  the  head  of  his  people 
(Exod.  xiv.  5).  There  is  thus  presented,  first,  the  event 
as  a  whole,  then,  the  two  chief  parts  :  the  passover  and 
the  passage  of  the  Red  Sea.  He  not  only  renounced 
the  court  as  an  individual,  but  taking  charge  of  his  race 
he  abandoned  Egypt  itself,  in  defiance  of  the.  pursuing 
vengeance  of  the  king  (Exod,  xiv.  9).  For  he  endured,^ 
stood  firm,  showed  superhuman  courage,  since  he  "  kept 
steadily  before  his  eyes  the  invisible^  God,  just  as  if  he 
saw  Him."  Westc.  :  "  Inasmuch  as  he  saw  Him,"  refer- 
ring to  his  speaking  face  to  face  with  God  (Exod.  iii.;  iv.; 
xxxiii.;  Num.  xii.  7,  8).  He  undertook  the  colossal  task, 
confident  of  the  divine  protection  and  therefore  victori- 
ous over  all  fear.  Faith's  vision  of  the  invisible  was  more 
than  a  match  for  all  the  terrors  of  the  visible.  Who  is 
invisible  (John  1.  18  ;  Col.  1.15;  iTim.  i.  17;  vi.  16,  etc.). 
The  institution  of  the  passover,  the  first  decisive  step 
in  the  redemption  of  Israel,  was  also  a  signal  act  of  faith 
(Exod.  xii.  22).  He  kept^  .  .  .  lit.  hath  kept  or  cele- 
brated, not  hath  instituted.  The  perf.  (vii.  6)  implies 
a  transaction  permanent  in  its  consequences,  "  a  perpet- 
ual witness  of  the  great  deliverance."  And  the  sprink= 
ling*  ...  on  the  upper  part  and  the  two  side  posts,  in 
order  that  Jehovah  or  His  executioner  might  "  pass  over  " 
their  houses  (Exod.  xii.  7,  13,  22  f. ;  cf.  i  Cor.  x.  10). 
Later,  this  blood  was  sprinkled  at  the  foot  of  the  altar. 
The  passover  is  viewed  not  simply  as  a  meal  but  in  con- 
nection with  the  sprinkling,  forming  with  it  one  completed 

1  Westc. :  Kafjrefjtlv  is  complementary  to  v-ofxtvdv  x.  32,  and  fiaKfjuOvfidv, 
vi.  15. 

2  aoparov  versus  opuv. 

8  Tou'ivTo  Trdaxa  =  the  observance  of  the  passover,  Matt.  xxvi.  iS  ;  Exod. 
xii.  48;  Num.  ix.  2  ff. ;   2  Kinf^sxxiii.  21,  etc. 

*  Westc. :  "  ;r/)o<Tj/w  is  commonly  used  in  the  LXX.  of  the  sprinkling  of 
blood  upon  the  altar." 


468  ■  EPISTLE  TO  THE  HEBREWS.  [xi.  29-38. 

action,  which  secured  Israel  from  the  impending  death 
of  Egypt's  first-born,  and  foreshadowed  "  the  deeper 
mystery  involved  in  the  deliverance  from  Egypt  "  (ix. 
22).  Three  momentous  elements  were  comprised  in  this 
act  of  faith  :  reliance  on  the  divine  promise  concerning 
the  death  of  the  first-born  ;  dependence  on  the  atoning 
efficacy  of  the  paschal  blood  ;  and  confidence  in  the 
sudden  consummation  of  the  escape  (Exod.  xii.  1 1). 

29.  By  faith  they  passed  through  the  Red  sea  as  by  dry  land :  which 
the  Egyptians  assaying  to  do  were  swallowed  up. 

The  faith  of  Moses,  communicated  to  his  people,  next 
manifests  itself  in  their  triumphant  passage  through  the 
sea.  By  faith  they.  The  proper  subject  is  suggested  by 
"  them  "  (28).  As  by  dry  land,  versus  the  overwhelming 
sea  (Exod.  xiv.  29).  Their  faith  was  the  correlate  of  the 
almighty  power  "  which,  by  means  of  an  east  and  north- 
east wind,  swept  a  furrow  through  the  waves  of  the  sea," 
so  that,  assured  of  their  safety,  they  ventured  into  the 
bed  of  the  sea  and  marched  through  it  as  through  dry 
land,  which  the  Egyptians  assaying,  lit.  of  which  (i.  e. 
dry  land)  making  trial.  When  their  enemies  attempted 
to  use  this  dry  passage  the  waves  closed  in  upon  them 
and  they  perished.  Faith  dries  up  the  sea,  unfaith  sweeps 
the  water  over  the  dry  land. 

30-38.  By  faith  the  walls  of  Jericho  fell  down,  after  they  had  been  com- 
passed about  for  seven  days.  By  faith  Rahab  the  harlot  perished  not  with 
them  that  were  disobedient,  having  received  the  spies  with  peace.  And 
what  shall  I  more  say?  for  the  time  will  fail  me  if  I  tell  of  Gideon,  Barak, 
Samson,  Jephthah  ;  of  David  and  Samuel  and  the  prophets ;  who  through 
faith  subdued  kingdoms,  wrought  righteousness,  obtained  promises, 
stopped  the  mouths  of  lions,  quenched  the  power  of  fire,  escaped  the  edge 
of  the  sword,  from  weakness  were  made  strong,  waxed  mighty  in  war, 
turned  to  flight  armies  of  alibis.  Women  received  their  dead  by  a  resur- 
rection :  and  others  were  tortured,  not  accepting  their  deliverance;  that 
they  might  obtain  a  better  resurrection  :  and  others  had  trial  of  mockings 


XI.  30-38]  CHAPTER  XL  469 

and  scourgings,  yea,  moreover  of  bonds  and  imprisonment :  they  were 
stoned,  they  were  sawn  asunder,  they  were  tempted,  they  were  slain  with 
the  sword  :  they  went  about  in  sheepskins,  in  goatskins;  being  destitute, 
afflicted,  evil  entreated  {of  whom  the  world  was  not  worthy),  wandering  in 
deserts  and  mountains  and  caves,  and  the  holes  of  the  earth. 

After  these  proofs  of  the  power  of  faith,  in  the  Mosaic 
period,  two  instances  are  cited  from  tlie  history  of  the 
conquest.  All  things  continue  possible  to  faith.  As  the 
very  forces  of  nature  succumb  to  it,  so  the  fortresses 
of  human  skill  fall  before  it.  The  walls  of  Jericho  fell 
(Josh.  vi.  2-15)  as  the  result  (2  Mace.  xii.  15)  of  an  un- 
perturbed confidence  in  God's  omnipotence  and  faithful- 
ness to  His  promises.  Compassed  about.  Di:l.  :  "  With 
the  ark  of  the  covenant  in  their  midst,  while  seven  priests 
preceded  bearingtrumpets,  they  marched  in  a  solemn  and 
silent  procession  around  the  devoted  city  for  the  space  of 
seven  days.  When,  on  the  seventh  day,  they  had  com- 
pleted their  circuit  for  the  seventh  time,  the  priests  blew 
their  rams'  horns,  and  the  people  raised  their  war-cry, 
and  the  walls  of  Jericho  fell  down,  leaving  the  wealthy 
city  an  easy  prey."  Another  signal  deliverance  accom- 
plished by  faith  is  that  of  Rahab.  Having  heard  with 
her  fellow-citizens  of  the  wonderful  deeds  of  Jehovah 
(Josh.  ii.  10),  she  believed  Israel's  God  omnipotent,  and 
assuming  that  He  had  given  them  the  land  (Josh.  ii.  9), 
and  regarding  as  certain  the  things  hoped  for  by  them, 
she  manifested  her  faith  in  that  she  received  the  spies 
with  peace,  accorded  them  protection — doubtless  at  her 
own  peril —  showing  them  "unreserved  and  open-hearted 
kindness."  And  her  faith  brought  its  reward  in  that  she 
perished  not  along  with  them  who  opposed  God's  people 
(Josh.  ii.  10  f.  ;  ii.  22;  vi.  i),  and  who  refused  submission 
to  the  divine  will  so  unmistakably  manifested  in  the 
miracles  incident  to  their  march.     Disobedient  (Vulg. :  in- 


470  EPISTLE  TO  THE  HEBREWS.  [xi.  30-3S. 

credulis,  unbelievers) (iii.  18),  "brings  in  relief  the  punish- 
ment and  the  ground  of  their  destruction."  As  with  the 
Egyptians,  unbelief  was  the  ground  of  their  irremediable 
destruction  (Josh.  vi.  17,  24),  her  faith  was  the  means  of 
her  preservation  (x.  38  f.).  (Cf.  Jas.  ii.  25.)  The  harlot 
"places  in  a  fuller  light  the  triumph  of  faith"  and  the 
glory  of  that  grace  by  which  through  faith  she  was 
redeemed.  She  escaped,  not  merely  from  the  ruin  of 
her  city,  but  from  her  own  moral  ruin  (Matt.  i.  5). 

The  achievements  of  faith  did  not  terminate  with 
the  cycle  of  the  heroic  period  closed  by  the  conquest 
of  Canaan.  They  continue  in  such  numbers  as  to  deter 
the  writer  from  proceeding,  and  he  suddenly  breaks  ofT 
their  circumstantial  description,  and  contents  himself  with 
a  summary  recital  of  the  exploits  of  faith  on  the  part  of 
some  who  are  named  and  others  who  are  not  named. 

And  what  .  .  .  ?  "Why  do  I  go  on  farther?"  A 
rhetorical  formula  of  transition.  For  the  time  ...  if, 
Westc.  :  "  Time  will  (I  see)  fail  me  as  I  tell  of."  Del.  : 
"A  turn  of  expression  borrowed  from  Greek  orators." 
The  answer  is  implied  and  excuses  the  transition  to 
a  summary  enumeration  of  names  and  exploits  which 
attest  the  power  of  faith.  It  will  be  an  endless  task 
to  cro  on  with  the  details  of  individual  instances.  Of 
Gideon  .  .  .  and  the  prophets.  There  is  no  chronologi- 
cal order  in  the  names.  Gideon  (Judges  vi.-viii.),  precedes 
Barak  (Jud.  iv.,  v.),  probably  because  of  his  greater  popular 
fame.  Sampson  (Jud.  xiii.  5  ;  i  Sam.  vii.  12  ff.)  over- 
shadows Jephthah.  Samuel  follows  David,  so  as  to  con- 
nect the  name  of  the  founder  of  the  prophetic  order  with 
those  who  derived  their  inspiration  from  "  the  spiritual 
Pentecost  in  Samuel's  time"  (Acts  iii.  24).  The  list  has 
been  variously  divided.  Rulers  are  embraced  under  the 
first  five ;    prophets  follow   with  Samuel  at  their  head. 


X 1 .  30-3S.]  CHA  P  TER  XI.  47 1 

Westc.  :  "Gideon,  Barak,  Sampson  (Jud.  xiii.-xvi.)  and 
Jephthali  (Jud.  xi.,  xii.)  represent  the  theocracy  ;  David, 
Samuel  and  the  prophets  the  monarchy."  The  former 
two  "sum  up  all  that  is  noblest  in  the  second  stage  of 
Israel's  history,"  but  no  judgment  is  passed  on  moral 
character.  The  ruling  thought  is  faith  as  the  motive 
power  of  their  memorable  deeds.  When  faith  yielded 
to  disobedience,  as  in  the  case  of  Sampson,  its  invincible 
power  was  suspended  Who  through  ^  faith  .  .  .  All 
the  examples  specified  (33-35a)  are  connected  with  this 
relative,  A  description  of  characteristic  achievements 
is  given,  but  the  particular  acts  are  not  assigned  to  the 
particular  names.  The  manifestations  of  the  power  of 
faith  fall  into  three  groups.  Westc.  :  "In  each  group 
there  is  a  progress,  and  there  is  a  progress  in  the  succes- 
sion of  groups  in  the  direction  of  that  which  is  more 
personal.  The  first  triplet  describes  the  broad  results 
which  believers  obtained  :  Material  victory,  Moral  suc- 
cess in  government.  Spiritual  reward.  The  second  triplet 
notices  forms  of  personal  deliverance  from  :  Wild  beasts, 
Physical  forces.  Human  tyranny.  The  third  triplet 
marks  the  attainment  of  personal  gifts :  Strength,  The 
exercise  of  strength,  The  triumph  of  strength  (the  be- 
liever against  the  alien)."  Subdued  kingdoms.  The 
Midianites  (Jud.  vii.);  Canaanites  (Jud,  iv.) ;  Philistines 
(Jud,  xi.;  I  Sam.  xiv.  6ff, ;  xvii,  37)  ;  and  the  Ammonites 
(2  Sam.  X.  12),  not  to  speak  of  David's  victories,  were 
overcome  for  the  most  part  by  Judges,  who  showed 
greater  trust  in  God  than  in  the  arm  of  flesh.  Wrought 
righteousness  (Acts  x.  35),  this  greatest  feat  of  all  was 
achieved  especially  by  Samuel  (i  Sam.  xii.  4),  although 
in  their  official  capacity  all  the  Judges  are  examples  of 

1  fiia  mmyuc,  versus  Triani,  brings  out  the  general  inspiring  power  of  faith, 
30;  vi.  12. 


472  EPISTLE  TO  THE  HEBREWS.  [xi.  30-38. 

the  righteousness  begotten  of  faith.  They  followed  the 
will  of  God  (2  Sam.  viii.  15  ;  Ps.  xv.  2;  Is.  ix.  7). 
Westc.  :  "  Conquerors  used  their  success  for  the  further- 
ance of  right."  Obtained  promises,  especially  David  (2 
Sam.  vji.),  to  whom  was  vouchsafed  a  revelation  of  the 
further  development  of  the  unique  history  of  his  people. 
The  reference  is  not  to  promises  fulfilled,^  but  to  prom- 
ises made,  the  magnetic  power  of  faith  drawing  (so  to 
speak)  new  prophecies  from  the  mouth  of  God.  Westc. 
includes  both  ideas:  "  Each  partial  fulfilment  of  a  divine 
word  is  itself  a  prophecy."  Stopped  the  mouths  .  .  . 
Personal  deliverances,  i.  e.  pre-eminently  of  the  prophets, 
are  recounted.  The  first  case  is  that  of  Daniel,  whose 
faith  held  at  bay  the  fierce  beasts.  LXX. :  "  An  angel  shut 
the  mouths  of  the  lions,  because  he  believed  in  his  God  " 
(Dan.  vi.  16,  22  ;  i  Mace.  ii.  60).  "  That  angel  was  but  the 
minister  of  God's  mercy  and  of  Daniel's  faith."  (Cf.  Jud. 
xiv.  6  ;  I  Sam.  xvii.  34-36.)  Quenched  .  .  .  fire,  refers 
unquestionably  to  Daniel's  three  companions  in  the  fiery 
furnace  (Dan.  iii.  17,  25  ;  i  Mace.  ii.  59),  who  maintained 
their  trust  in  the  invisible  and  almighty  arm,  and  thus 
overcame  the  elements,  "the  power  of  fire,"  not  the 
flame  only  but  the  very  nature  of  fire.  Escaped  .  .  . 
the  sword,2  ex.  gr.  Moses  (Exod.  xviii.  4)  ;  David 
(i  Sam.  xviii.  1 1  ;  xix.  10  ff.  ;  xxi.  10;  Ps.  cxliv.  10) ;  Elijah 
(i  Kings  xix.) ;  Elisha(2  Kings  vi.  14  ff.,  31  ff.) ;  Jeremiah 
and  Mattathias  (i  Mace.  ii.  28) — since  the  enumeration 
extends  to  the  Maccabean  period.  Without  specific  re- 
miniscences there  follow  in  a  general  form  instances  of 
persons  acquiring  through  faith  supernatural  strength, 
from  weakness  .  .  .  strong,  including  physical  recovery, 
exx,  gr.  Sampson  (Judges  xvi.  28-30),  who  was  changed 

1  ETTervxov  knay.  versus  eKUfilaavro,  9,  39 ;  cf.  vi.  1 5. 

2  oToiMTa  "  expresses  the  many  assaults  of  human  violence." 


XI.  30-3S-]  CHAPTER  XT.  473 

into  a  Hercules;  or  Ilczckiah  (Is.  xxxviii.  3,  5);  and 
moral  deliverances  (Ps.  vi.  3,  8,  10;  xxii.  21  f.).  Waxed 
mighty  in  war.  All  the  Judges  were  men  of  valor. 
Heroic  deeds  of  faith  occurred  also  in  the  times  of 
the  monarchy  (Ps.  xviii.  30  ff.  ;  cxliv.  i  ff.).  Turned 
.  .  .  aliens.  "  The  thought  is  fixed  on  the  religious 
contrast  between  the  children  of  the  kingdom  and 
strangers"  (Matt.  xvii.  25  f.).  Gideon  and  Jonathan  may- 
be referred  to,  but  doubtless  the  Maccabean  history  is 
included,  "  the  valiant  deeds  of  Judas  Maccabeus,"  "  the 
victorious  wars  waged  by  the  Asmonean  heroes  with  the 
Syrian  monarchy  and  the  neighboring  nationalities."  By 
"  a  single,  abrupt  clause,"  the  author  "  presents  the  high- 
est conquest  of  faith,"  the  transition  from  death  to  life. 
Women  received  their  dead  .  .  .  (i  Kings  vii.  23  ;  2 
Kings  iv.  36). ^  It  is  not  said  whether  through  their 
faith  or  that  of  the  prophets — not  the  persons,  are  em- 
phasized, but  the  faith.  Doubtless  the  faith  of  love,  that 
most  powerful  instinct  of  woman,  co-operated  with  the 
active  faith  of  the  prophets.  "  Both  women  showed 
their  faith  in  the  appeal  which  they  made  to  God's 
servants  to  help  them,  as  in  their  previous  kintiness  to 
them  as  messengers  of  God."  By  a  resurrection,  lit. 
"out  of."^  And  others,  lit.  "but  others,"  referring  to  a 
new  class  who  achieved  in  fact  a  yet  sublimer  inward 
triumph,  "  in  unconquered  and  outwardly  unrewarded 
endurance,"  noble  mothers  "  who  have  rather  seen  their 
child  die  before  their  eyes  than  renounce  their  faith  in 
God,  and  His  promises  for  the  life  to  come."  This  is 
victory  over  death,  the  sacrifice,  through  faith,  of  life  it- 
self for  the  sake  of  the  resurrection  to  eternal  life.     Tlie 

1  Xafihv,  2  Kings  iv.  36;  cf.  i  Kings  xvii.  23,  =  recipere,  take  back  again. 
^  i§  ava(TTaceo>c,   "that   out  of  wliich  the  departed  were  received."      The 
resurrection  preceded  the  reception. 


474  EPISTLE  TO  THE  HEBREWS.  [xi.  30-38. 

reference  is  "  not  only  to  the  martyrdom  of  Eleazar 
(2  Mace.  vi.  18-31),  but  also  to  that  of  the  heroic  mother 
and  her  seven  sons  related  in  chap,  vii."  Were  tortured, 
stretched  like  the  skin  of  a  drum  on  a  torture-wheel  and 
then  beaten  or  tortured  to  death,  not  accepting  the 
deliverance  placed  within  their  reach,  despising  the 
release  offered  them  at  tlie  price  of  their  faith  (2  Mace, 
vi.  22,  30 ;  vii.  24).  A  better  resurrection,  climax  to  the 
resurrection  vouchsafed  to  those  who  received  back  their 
children  to  an  earthly  life  (2  Mace.  vii.  9-14).  These 
chose  death  in  preference  to  disloyalty — an  example  to 
the  readers  who  were  also  suffering  for  their  faith  !  And 
others.  Apparently  "  a  second  class  among  those  who 
showed  their  faith  not  in  conquering  but  in  bearing." 
"  The  enumeration  appears  to  consist  of  two  great  groups 
(35^-38)  each  consisting  of  two  members,  the  first 
of  suffering  to  death,  the  second  of  suffering  short  of 
death,"  yet  no  less  terrible.  It  characterizes  the  fate 
of  the  prophets  (cf.  Matt,  xxiii.  34-37),  who  willingly 
endured  terrible  sufferings  by  virtue  of  their  assurance 
of  a  better  future.  Had  trial  1  .  .  .  scourgings  (i  Mace, 
ix.  26  f.  ;  2  Mace.  ii.  i,  7,  10;  Jer.  xx.  2).  Hockings,  all 
kinds  of  "  cruel,  sportive  forms  of  ill-treatment."  Yea, 
moreover  of  bonds  and  imprisonment.  They  not  only 
experienced  brief  sufferings,  "  sharp  and  direct,  strokes 
on  soul  and  body,"  but  also  such  as  were  dull  and  long 
protracted,  and  therefore  the  harder  to  bear  (i  Kings 
xxii.  27  ;  2  Kings  xxi. ;  2  Chron.  xvi.  10;  Jer.  xxxvii.; 
xxix.  26  ;  I  Mace.  xiii.  12).  Stoned,  a  characteristic  Jewish 
punishment,  Zechariah  (2  Chron.  xxiv.  20  ff.  ;  Luke  xi, 
51  ;  xiii.  34;  Matt.  xxi.  35  ;  xxiii.  37),  probably  Jeremiah 
and    Ezckiel.      Other  horrible  modes  of    death  victori- 

1  TVf  ipav  la^jiavfiv,  "  not  actively  as  in  29,  to  make  trial  of,  but  passively, 
to  be  tried,  to  have  experience  of." 


XI.  30-38.]  CHAPTER  XI.  475 

OLisly  endured  follow:  Sawn  asunder  (2  Sam.  xii.  31  ;  i 
Chron.  xx.  3),  probably  Isaiah.  Were  tempted.  This 
relatively  feeble  and  unmeaning  expression  occurring  in 
the  midst  of  a  summary  of  sufferings  unto  death  is 
inexplicable,  unless  it  refers  to  tortures  worse  than 
death,  or  to  cases  like  that  of  Susannah  who  was  being 
led  to  death  when  rescued,  and  who  had  therefore  expe- 
rienced the  bitterness  of  death.  Slain  with  the  sword, 1 
Uriah  (Jer.  xxvi.  23  ;  i  Kings  xix.  10).  Now  follows  a 
picture  of  less  violent  sufferings,  which  befell  men,  "  long 
and  toilsome  conflicts,  sustained  in  the  same  spirit  through 
a  wandering  life  of  self-abnegation."  They  went  about  .  .  . 
Suggestedby  the  last  clause  this  refers  unquestionably  to 
Elijah  and  to  Elisha,  the  former  of  whom  "  so  vividly  rep- 
resents the  trials  and  sufferings  of  the  genuine  prophetic 
spirit,"  and  the  latter  "  its  consolations  and  its  triumphs." 
Being  destitute  begins  a  new  series.  There  are  new  sub- 
jects and  the  proper  syntactic  connection  of  the  relative 
"  whom "  yields  this  order :  Men  of  whom  the  world 
was  not  worthy  went  about  .  .  .  wandering  in  deserts 
.  .  .  Del.  says  of  Elijah:  "  His  life  was  one  of  perpetual 
voluntary  penance,  restless  wanderings  and  lonely  prayers, 
out  of  which,  from  time  to  time,  he  would  suddenly  emerge 
with  renewed  strength  for  some  mighty  act  of  faith." 
In  sheepskins  .  .  .  outward  appearances  corresponding 
with  word  and  deed  of  their  vocation  (i  Kings  xix.  13, 
19;  2  King  ii.  8,  13,  14;  cf.  Matt.  iii.  4) — "a  mode  of 
clothing  (Zech.  xiii.  4;  Gen.  xxv.  25)  adopted  by  the 
prophets  as  that  best  suited  for  their  hermit  life  of 
penitence,  and  separation  from  a  godless  world."  In  goat- 
skins, perhaps  a  kind  of  climax.  Destitute,  afflicted, 
evil  entreated,  in  perpetual  want  of  the  ordinary  means 
of  life  (Eccles.  xi.  1 1),  pressed  from  without  (2  Thess.   i. 

1  iv  <l>6v(f)  /jLaxaipaS,  Exod.  xvii.  13 ;  Deut.  xiii.  15  ;  xx.  13  ;  Num.  xxi.  24. 


476  EPISTLE  TO  THE  HEBREWS.  xi.  39,  40. 

6  f.),  in  evil  plight  generally  (xiii.  3).  Of  whom  .  .  .  not 
worthy.  By  its  treatment  of  these  holy  men'  the  world 
proved  itself  unworthy  of  their  presence.  Hence 
they  gave  to  it  a  wide  berth,  and  lived  in  communion 
with  God.  Their  seclusion  and  destitution,  whether 
from  choice  or  persecution,  their  lonely  pilgrimage, 
showed  that  their  fatherland  was  not  here  (13-16). 
The  world  was  no  fit  abode  for  them  (i  Kings  xviii.  4, 
13  ;  xix.  8,  13  ;  i  Mace.  ii.  28,  31  ;  2  Mace.  v.  27  ;  vi.  1 1). 
In  the  Maccabean  period  "  every  mountain,  cave  and 
hollow  of  Judea  was  a  refuge  for  God's  saints."  The 
holes  1  of  the  earth.  Perhaps  "  a  quotation  from  some 
familiar  description." 

In  one  final  resume  the  author  presses  home  the  great 
lesson.  These  all  in  spite  of  their  powerful  faith  which 
obtained  for  them  the  divine  approval  (2),  died  without 
the  realization  of  the  promise,  to  which  they  to  the  end 
looked  forward.  And  this  was  divinely  predetermined 
in  order  that  the  saints  of  the  O.  T.  might  not  antici- 
pate us  in  the  enjoyment  of  salvation. 

39,-40.  And  these  all,  having  had  witness  borne  to  them  through  their 
faith,  received  not  the  promise,  God  having  provided  some  better  thing 
concerning  us,  that  apart  from  us  they  should  not  be  made  perfect. 

And  these  all,  resumes  13-16,  from  Abel  down,  "  from 
the  beginning  of  human  discipline  to  the  fulfilment  of 
man's  destiny  in  Christ."  Having  ...  borne  to  them 
(2).  Dou. :  "  Being  approved  by  the  testimony  of  faith." 
The  participial  clause  implies  "  although  "  :  although  so 
eminent  through  their  faith  yet  they  received  not  the 
promise  (13),  the  promise  par  cxcclloicc,  the  technical 
term  for  all  the  Messianic  hopes  comprehended  in  the  O. 
T.  (ix.  15  ;  X.  36 ;   i  Pet.  i.  9 ;  v.  4).     This  was  due  to  a 

^  Del. :  "  amjTuiLov,  a  cleft  or  opening  in  a  rock  which  ends  in  a  chamber ; 
biri],  a  cleft  or  opening  of  any  kind,"  Jas.  iii.  11. 


XI.  39-  40.]  CHAPTER  XL  477 

divine  purpose,  to  the  far-reaching  Providence  of  God. 
God  having  provided  .  .  .  (contemplated)  some  better 
thing  concerning  us,i  something  better  than  they  en- 
joyed with  whom  the  great  salvation  was  a  matter  of 
the  future.  In  point  of  privilege  they  fell  far  below 
the  readers.  Although  sealed  through  faith  for  the 
promise  they  experienced  only  hope  deferred.  Ebr.  : 
"  The  new  life  implanted  in  Baptism  and  nourished  in 
the  Holy  Supper  they  had  not  under  the  Old  Covenant." 
We  on  the  other  hand  actually  enjoy  that  which  they 
strained  after  (Matt.  xiii.  17;  i  Pet.  i.  12).  The 
case  of  John  the  Baptist  illustrates  this  (Luke  vii.  28). 
These  heroes  of  faith  offer  a  humiliating  contrast  with 
the  readers !  Although  their  eminent  faith  secured 
them  divine  testimonials,  they  were  ever  doomed  to  be 
waiting,  yet  they  never  faltered,  they  endured  to  the  end, 
while  the  readers  favored  incomparably  above  them, 
having  obtained  the  promise  (ii.  3),  and  tasted  the 
heavenly  gift  (vi.  4),  were  faltering  and  in  peril  of  aban- 
doning their  salvation  !  Surely  they  should  keep  on  in 
the  race  (xii.  i).  The  fulfilment  of  the  promise  was 
withheld  from  the  fathers  that  apart  from  us,  they  should 
not  be  made  perfect  =- recci\e  the  promise.  They  must 
wait  until  we  could  share  it,  i.  e.  after  Christ's  descent 
into  Hell  and  His  ascension  to  the  Leather.  Christ's 
work  wrought  a  change  in  their  condition  beyond  the 
tomb,  opened  for  them  the  gates  of  the  dead  (Rev.  i.  18  ; 
John  viii.  56).  They,  too,  now  are  "spirits  of  just  men 
made  perfect  "  (xii.  23).  But  the  final  triumph  both  for 
them  and  for  us  (x.  36)  is  yet  in  store,  the  redemption 
of  the  body,  the  regeneration  of  the  universe. 

1  TTfpi  '//iwi',  jt^pif  '///dii',  'U)c  are  favored  above  all  others. 


CHAPTER  XII. 

The  strain  of  exhortation  broken  off  at  xi.  i  is  resumed, 
the  contents  of  chap,  xi.,  especially  39  f.,  furnishing 
the  motive  for  perseverance  in  the  struggle. 

1-3.  Therefore  let  us  also,  seeing  we  are  compassed  about  with  so  great 
a  cloud  of  witnesses,  lay  aside  every  weight,  and  the  sin  which  doth  so 
easily  beset  us,  and  let  us  run  with  patience  the  race  that  is  set  before  us, 
looking  unto  Jesus  the  author  and  perfecter  of  otir  faith,  who  for  the  joy 
that  was  set  before  him  endured  the  cross,  despising  shame,  and  hath  sat 
down  at  the  right  hand  of  the  throne  of  God.  For  consider  him  that  hath 
endured  such  gainsaying  of  sinners  against  themselves,  that  ye  wax  not 
weary,  fainting  in  your  souls. 

Therefore.  In  consequence  of  what  was  shown  (xi. 
39  ff.),  in  view  of  the  power  and  achievement  of  faith 
even  under  the  greatest  discouragements,  let  us  also,  to' 

whom  salvation  is  vouchsafed,  press  indomitably  forward, 
as  well  as  those  who  had  to  wait  for  salvation.  The 
readers  with  the  author  are  now  moved  into  the  centre  of 
the  arena,  encompassed  by  the  illustrious  galaxy  enumer- 
ated (xi.  2-40).  A  better  rendering  is :  "  Having 
gathered  round  us  such  a  cloud  of  witnesses,  laying  aside 
every  encumbering  weight  ...  let  us  likewise  run  with 
endurance  the  race."  The  impressive  metaphor  of  the 
Greek  and  Roman  games  is  used  to  incite  to  unfaltering 
endurance  (i  Cor.  ix.  24;  Gal.  v.  7 ;  ii.  2  ;  Rom.  ix.  16; 
Phil.  ii.  16  ;  2  Tim.  iv.  7).  In  the  arena  where  athletes 
are  contending  for  a  prize,  the  spectators  in  the  amphi- 
theatre on  crowded  benches,  tier  above  tier,  like  banks 
of  circling  clouds,  are  watching  the  conflict.  So  great 
478 


XII.  1-3]  CHAPTER  XII.  479 

a  cloud,  a  pictorial  term  in  many  languages  for  "  a 
dense  mass  of  living  beings,"  here  unquestionably  the 
countless  heroes  of  faith  just  described,  chap.  xi. 
Witnesses  1  means  more  than  spectators  in  the  theatre, 
although  the  idea  of  "  a  ring  of  eager  lookers-on  "  is 
included,  as  is  evident  from  compassed  about.  Since 
"the  ciders"  (xi.  2,  39)  had  in  their  victorious  achieve- 
ments and  suffering  witness  borne  to  them  by  God,  they 
in  turn  are  competent  to  bear  witness  to  Christians  of 
the  value  of  that  for  which  they  themselves  received  wit- 
ness. They,  having  proved  the  power  and  the  recom- 
pense of  faith  (x.  38),  can  now  "  act  as  judges  and  um- 
pires for  us."  The  real  and  living  intercommunion 
between  the  church  above  and  the  church  below  is  in- 
dicated. Del.  :  "  Multitudinous  saints  .  .  .  overhang 
the  now  militant  church,  like  a  thick  impenetrable  cloud. 
How  solemn  is  the  warning,  yet  how  gracious  the 
encouragement,  the  perpetual  contemplation  of  those 
invisible  beholders."  Westc.  :  "  The  competitors  feel 
the  crowd  towering  about  and  above  them."  And  this 
should  ever  inspire  them  to  run  with  patience,  with 
courageous  endurance  ^  (x.  38  f.),  the  race  set  before  us 
by  God's  appointment.  Men  must  either  submit  to  the 
rules  of  the  game  or  abandon  the  contest.  Laying 
aside  .  .  .  weight,^  Del.  :  "  Every  incumbrance  and 
impediment,  everything  likely  to  occasion  a  fall,  must  be 
carefully  got  rid  of,"  as  the  racer  (Acts  vii.  58  ;  Rom.  xiii. 
12;  Col.  iii.  8)  casts  ofT  every  incumbrance  of  dress  or 
ornament,  even  superfluous  flesh.  The  Christian  must 
"  free  hinisclf  from  associations  and  engagements,  which, 
however  innocent  in  themselves,"  hinder  the  freedom   of 

1  fiaprviMv ;  cf.  t/Mprvi)T/HT/aav,  fjaprvpr/divTf^. 

2  vTzottei'i],  X.  36 ;  tmffieivev,  2 ;  v7vo/iefif:vT/K6Tn,  3 ;  f/f  —at6.  iiro/xiveTe, 
'  O/A'of,  bulk  of  body,  superfluous  weight  or  burden. 


4So  EPISTLE  TO  THE  HEBREWS.  [xii.  1--3. 

his  own  action.  Beng.  :  "  All  swelling  pride  or  boast- 
fulness."  HOLTZH. :  "  fear  and  anxiety."  Del.:  "Jewish 
notions,  rites  and  observances,"  which  were  the  reader's 
chief  peril.  The  sin  ...  A  more  precise  definition  of 
"  every  weight,"  the  positive  side  of  that.  It  not  only 
hinders,  but  is  "the  source  of  all  failure,"  the  fatal  draw- 
back to  the  Christian  march  (iii.  13;  viii.  12;  iv.  15). 
Which  .  .  .  beset  (readily  besetting).  The  imagery  of 
the  race-course  is  decisive  for  the  meaning  of  the  original, 
used  only  here,  ==  a  "  burdensome  load  or  an  encumber- 
ing, clinging  garment  which  would  impede  the  runner  in 
his  course."  The  sin  insidiously  cleaving  to  us,  the 
bosom  sin  folded  closely  around  us,  this  we  must  cast  off 
would  we  win  the  prize. 

The  third  and  supreme  condition  of  triumph,  "  the 
mightiest  stimulant  to  steadfastness  of  faith,"  is  the  con- 
templation of  Him  who  is  the  leader  and  completer  of 
faith.  Conscious  of  the  witnesses  behind  and  around 
them,  they  are  to  fix  their  own  eyes  upon  Him  who  is 
"  the  true  and  faithful  witness  "  (Rev.  iii.  14), the  exem- 
plar of  the  most  heroic  endurance.  Westc.  :  "  Above 
the  '  cloud  of  witnesses  '  who  encompass  us,  is  our  King, 
.  .  .  who  has  Himself  sustained  the  struggle  we  bear," 
who  endured  suffering  and  shame  beyond  all  others,  and 
in  turn  was  crowned  with  eternal  glory.  Looking  unto;i 
"  away  from  "  is  also  indicated.  Turning  away  from 
every  attracting  or  distracting  object,  the  racer  keeps  his 
eye  upon  the  forerunner  and  the  goal.  Our  eyes  must  be 
kept  on  2  Jesus,  an  example  for  us,  the  effectual  motor, 
whose  triumph  is  due  to  the  same  principle  by  which 
alone  we  can  hope  to  win.  The  author  (2  :  10),  not  begin- 
ner or"  first  operator  of  faith  in  us,"  but  forerunner,  "  the 

1  a<j)OpG)VTEr  •  cf.  a.Tvkii'kETTEV,  xi.  26,  7't'rsi/s  anode/Mvoi. 

2  £tf,  unto,  "  constantly  during  the  whole  struggle." 


xii.  1-3.]  CHAPTER  Xir.  481 

first  to  do  or  to  accomplish  anything,"  the  leader  at  the 
head  of  the  column  (ii.  13  ;  iii.  2  ;  v.  8  ;  John  v.  19;  xi.41). 
He  has  been  in  the  same  plight,  exposed  to  like  tempta- 
tions (ii.  18;  iv.  15),  subjected  to  similar  conditions. 
His  was  a  life  of  faith  in  its  highest  form.  He  inspires 
in  all  believers  "  the  power  and  assurance  of  final  vic- 
tory," showing  by  His  own  example,  in  the  face  of  all 
opposition,  the  confident  expectation  of  what  is  future 
and  the  vivid  realization  of  what  is  unseen  (Matt.  xxvi. 
39  ff. ;  xxvii.  46).  A  KempiS:  "  If  thou  hadst  not  gone 
before  us  and  taught  us,  who  would  care  to  follow?" 
Perfecter.  Westc.  :  "  He  carried  faith,  the  source  of 
their  strength,  to  its  most  complete  perfection  and  to 
its  loftiest  triumph."  Enduring  unparalleled  sufferings. 
He  brought  faith  to  its  sovereign  power  (v.  9  ;  ii.  10). 
He  now  leads  all  who  follow  Him  to  the  same  goal  (i  Pet. 
i.  9).  In  what  way  He  became  both  "  author  and  per- 
fecter "  is  definitely  set  forth  in  the  relative  clause, 
who  .  .  .  endured  the  cross  ...  at  the  right  hand.  In 
the  former  sentence  Del.  sees  Jesus  "the  leader,"  in 
the  latter  "  the  finisher,"  of  faith,  but  the  ideas  corre- 
spond so  exactly  with  i,"with  endurance,"  "  endured 
the  cross,"  "  despising  shame,"  "laying  aside,"  etc.,  as 
to  show  Christ  to  be  in  the  beginning  as  well  as  at  the 
goal  the  inspiring  model  for  faith.  For  the  joy,  lit. 
"  instead  1  of  the  joy,"  set  before  him,  "  the  reward  for 
His  obedience  to  the  suffering  of  His  atoning  death" 
(i.  3  ff.  ;  ii.  9  ;  v.  4-10  ;  cf.  Phil.  ii.  6  f.),  =-  sat  down  at 
the  right  hand,  etc.  He  was  ready  to  undergo  the  severest 
trial  of  faith  for  its  sublimest  reward,  to  ascend  the  cross 
in  order  to  mount  the  throne.  The  redemption  of  sinners 
accomplished    by    His  unfathomable    and    incomparable 

1  cf.  «i'"/,   16,  used  of  a  price,  or   of   the  thing  for  which  a  price  is  paid. 
"  Here  the  price  or  prize  of  victory." 
31 


482  EPISTLE  TO  THE  HEBREWS.  [xii.  1-3. 

suffering  counted  to  Him  far  more  than  the  reproach 
and  agony  of  the  cross  (xii.  26).  They  are  His  eternal 
reward  (Is.  Hii.  11).  Despising  shiame  (anarthrous), 
"  disdaining  to  shrink  from  any  kind  of  shame,"  treat- 
ing with  indifference  what  men  usually  shrink  from. 
"Hath  sat  down  "  ^  .  .  .  (i.  3,  13;  viii.  i  ;  x.  12;  John 
xiv.  28;  Ps.  xvi.  11).  "He  sits  on  the  right  hand  (of 
God  and  with  God)  on  the  same  throne  "  (Rev.  iii.  21). 
For.  As  the  result  of  the  foregoing  there  is  added 
a  special  reason  for  concentrating  their  eyes  on  Jesus, 
the  necessity  of  it.  The  steadfast  gaze  upon  the  Prince 
of  sufferers,  w^ith  the  consideration  of  who  He  is  and 
what  He  is  to  them,  is  all  that  can  save  them  from 
sinking  by  the  way.  Consider  him,  the  sufferer  Himself, 
the  import  of  the  sufferings  being  greatly  enhanced  by 
the  dignity  of  the  sufferer.  The  specific  object  of  their 
contemplation  :  Him  that  hath  endured  ...  of  (by) 
sinners 2 — "an  explicit  comparison  of  that  which  Christ 
had  to  suffer,  with  what  the  readers  had  to  suffer,"  Such 
gainsaying: 3  not  only  verbal  contradiction  but  "opposi- 
tion of  any  kind  or  degree,"  such  extreme  of  opposition, 
ordeals  infinitely  surpassing  what  they  endured  :  exclu- 
sion from  religious  and  social  fellowship,  insults,  despoil- 
ing of  goods,  etc.  (x.  32  ff.  ;  xii.  1 1  ff.  ;  xiii.  13).  That 
ye  wax  not  weary,  depends  on  "consider"  and  also  on 
"  looking  unto."  The  contemplation  of  Him  who  con- 
quered through  suffering  gives  sovereign  support  in  our 
endurance  of  afflictions.  Fainting  ...  is  no  tautology. 
The  former  =  flagging  spirits,  despondency,  the  latter  = 

1  The  perf. :   the  definitivum  instead  of  the  narrative  aor.    "  he  endured." 
The  latter  is  wholly  past,  "  but  the  issue  of  it  endures  forevermore." 

2  ol  afiapT(.^16i,  "  the  representative  class  in  that  great  crisis." 

^  avTilojia,  ]ohn   19.   12;  Luke  ii.  34;  Matt.  xxvi.  45  ;    cf.  Luke  xxiv.  7  ; 
Acts  XX viii.  19;  Jude  11. 


XII.  4-1 3-]  CHAPTER  XII.  483 

exhaustion.  Del.  :  "  As  the  knees  grow  faint  with  the 
runner,  so  the  soul  in  the  case  of  the  Christian  athlete." 
Westc,  emphasizing  the  pres.  :  "  The  final  failure  comes 
from  continuous  weakening.  The  moral  strength  is  en- 
feebled little  by  little."     (Cf.  Dent.  xx.  3.) 

4-13.  Ye  have  not  yet  resisted  unto  blood,  striving  against  sin  :  and  ye 
have  forgotten  the  exhortation,  which  reasoneth  with  you  as  with  sons. 

My  son,  regard  not  lightly  the  chastening  of  the  Lord, 

Nor  faint  when  thou  art  reproved  of  him  ; 

For  whom  the  Lord  loveth  he  chasteneth. 

And  scourgeth  every  son  whom  he  receiveth. 
It  is  for  chastening  that  ye  endure  ;  God  dealeth  with  you  as  with  sons  ; 
for  what  son  is  there  whom ///>  father  chasteneth  not  ?  But  if  ye  are  with- 
out chastening,  whereof  all  have  been  made  partakers,  then  are  ye  bastards, 
and  not  sons.  Furthermore,  we  had  the  fathers  of  our  flesh  to  chasten  us, 
and  we  gave  them  reverence  :  shall  we  not  much  rather  be  in  subjection 
unto  the  Father  of  spirits,  and  live .''  P'or  they  verily  for  a  few  days 
chastened  us  as  seemed  good  to  them ;  but  he  for  our  profit,  that  7<v  may 
be  partakers  of  his  holiness.  All  chastening  seemeth  for  the  present  to  be 
not  joyous,  but  grievous  :  yet  afterward  it  yieldeth  peaceable  fruit  unto  them 
that  have  been  e.xercised  thereby,  ^z/^m  M^yrw/V  of  righteousness.  Where- 
fore lift  up  the  hands  that  hang  down,  and  the  palsied  knees ;  and  make 
straight  paths  for  your  feet,  that  that  which  is  lame  be  not  turned  out  of 
the  way,  but  rather  be  healed. 

Not  yet  implies  that  a  deadly  encounter  may  be  ex- 
pected. The  figure  changes  from  racing  to  pugilism 
(i  Cor.  ix.  24-27),  from  a  struggle  voluntarily  sought, 
to  the  assault  of  a  powerful  adversary  which  must  be 
resisted  unto  blood  ==  unto  death.  A  climax  is  reached 
by  considering  Jesus,  who  endured  to  the  shedding  of 
His  blood.  They,  too,  have  in  prospect  a  possible  mar- 
tyrdom. That  it  had  not  come  to  this  already  with 
the  readers,  is  no  denial  of  earlier  martyr-deaths  among 
them,  rather  would  the  recollection  of  such  "  add  point 
to  this  exhortation  to  the  second  generation  of  the 
Church  "  (xiii.  7).  Striving,  •'  the  subjective  state 
through  which  the  resistance  is  realized."     The  pres.  = 


484  EPISTLE  TO  THE  HEBREWS.  [xii.  4-13. 

continuous,  without  ceasing.  Against  sin,  not  sinners,  as 
in  3,  "  to  emphasize  its  essential  character  and  to  include 
its  various  forms."  There  is  an  inward  struggle  (Jas.  i. 
15  ;  Rom.  vi.  12),  along  with  the  antagonism  of  outward 
personal  wickedness.  Including  both  ideas  sin  is  per- 
sonified as  an  organic  colossal  power,  whose  assaults 
must  be  withstood  at  all  hazards.  And  ye  have  forgot= 
ten.  The  writer  interprets  their  symptoms  of  weariness 
as  showing  that  they  have  forgotten  the  true  import  and 
value  of  afflictions,  and  quotes  the  Scriptures  in  support 
of  the  admonition  (1-3).  The  exhortation  ...  as  with 
sons  (ProV.  iii.  ii,  12;  Luke  xi.  49  ;  Job  v.  17).  The 
Scriptures  are  personified.  Their  exhortation  "  enters  into 
discourse  with  us  as  with  maternal  tenderness  and  anxiety 
for  our  welfare."  This  offers  at  once  encouragement  and 
consolation.  Afflictions  are  a  proof  of  God's  love.  God 
therein  shows  Himself  to  be  our  Father.  In  order  to  in- 
crease the  strength  of  the  new  man  and  break  the  power 
of  the  old  man.  He  appoints  to  His  children  afflictions, 
disciplinary  reproofs,  to  which  is  conjoined  the  tender 
appeal  of  His  .word,  My  son,  regard  not  lightly,  make 
not  light  of,  the  chastening  of  the  Lord.  It  is  of  the 
Lord,  and  therefore  must  have  great  value.  Nor  faint 
(3)  .  .  .  reproved.  Heb.  :  "  Murmur  not."  Chastise- 
ments are  liable  to  intimidate  and  to  dishearten.  They 
may  also  incite  to  murmuring.  Reproved  of  him.  The 
divine  correction  of  our  faults  and  the  divine  restraint  of 
our  lusts  should  be  welcomed  as  a  precious  experience, 
since  they  manifest  a  Father's  concern  for  our  good 
(Rev.  iii.  19).  For  .  .  .  gives  the  ground  for  the  two 
admonitions.  Whom  the  Lord  loves  he  chastens  = 
every  son  whom  he  receiveth  he  scourgeth.  Love  and 
chastening  are  with  God  correlate,  kindly  parental  affec- 
tion and  the  rod  of  correction.     The  readers  should  un- 


Xii.  4-13]  CHAPTER  XII.  485 

derstand  :  all  sufferings  imposed  by  God  upon  His  chil- 
dren are  "  proofs  of  divine  love,  not  signs  of  anger." 
This  presents  a  new  motive  to  endurance.  Afflictions 
are  means  of  instruction  and  sanctification.  They  must, 
however,  be  borne  in  the  right  spirit. 

That  ye  endure.^  The  Greek  may  be  imperative, 
"  persevere  under  correction."  Dou. :  "  Be  patient  in 
order  to  your  instruction."  The  indicative  fits  the  con- 
text:  ye  endure  for  the  sake  of  chastisement.  This,  not 
punishment,  is  the  end  aimed  at  in  your  sufferings.  God 
dealeth  .  .  .  sons.  Better,  inasmuch  as  God  .  .  . 
Westc.  :  "  The  very  fact  that  you  suffer  is,  if  you 
rightly  regard  it,  an  assurance  of  your  sonship."  For  as 
with  children,  God  is  dealing  with  you.  For  (explana- 
tion and  proof  of  that  statement),  what  son  is  there 
whom  ...  "  who  is  a  son  and  exempt  from  such  dis- 
cipline ?  "  This  lies  in  the  very  nature  of  sonship,  that 
a  son  is  subject  to  educational  discipline  (Rev.  iii.  19). 
But  if  ye,  per  contra.  Your  afflictions  may  have  raised 
doubts  as  to  your  sonship.  Just  the  reverse  is  true.  If 
you  had  no  chastening  whereof  all  have  been  made  2 
partakers,  both  according  to  the  Scriptures  (6),  and 
general  experience  (7),  you  would  not  be  God's  children. 
Without  discipline  =  without  a  proper  father.  Its 
absence  disproves  the  filial  relation.  Hence  all  who  have 
stood  in  the  true  spiritual  relation  to  God  ha\'e  passed 
through  the  school  of  affliction.  Then  are  ye  (^indic. 
pres.).  This  is  not  a  hypothetical  case.  If  the  readers 
mean  to  escape  chastening,  they  acknowledge  themselves 
to  be  not  sons  but  bastards,  of  doubtful  parentage,  not 

^virn/jlvtiv  is  used  absolutely,  2  Tim.  ii.  12;  i  Pet.  ii.  20;  Jas.  v.  11  ; 
Rom.  xii.  12.     f<f,  used  of  the  end  or  puqjose. 

^  yryovamv,  ii;  iv.  15;  Matt.  v.  10.  "The  chastisement  was  jjersonally 
accepted  and  permanent  in  its  effect,   and  not  sipiply  a  transitory  pain." 


486  EPISTLE  TO  THE  HEBREWS.  [xii.  4-13. 

entitled  to  a  father's  name  or  inheritance,  nor  subject  to 
parental  discipline.  Furthermore.  The  filial  discipline 
which  we  bore  reverently  from  our  earthly  parents  shows 
in  what  spirit  God's  children  should  bear  His  chastening. 
We  had  .  .  .  and  we  gave,  both  imperfects  :  what  we 
were  accustomed  to,  in  "  the  lengthened  period  of  child- 
hood and  youth."  The  fathers  of  our  flesh  versus  the 
Father  of  spirits,  the  authors  (mediately)  of  our  natural 
earthly  life  versus  the  immediate  divine  author  of  our 
spiritual  existence.  The  natural  life  is  the  product  of 
natural  powers,  the  spiritual  life,  of  divine  grace.  The 
derivation  of  the  soul  directly  from  God  is  not  taught 
here,  but  simply  the  subordinate  relation  of  the  natural 
life  to  that  higher  life  which  brings  us  under  the  dis- 
cipline of  divine  love  (Num.  xvi.  22;  xxvii.  16),  and 
wherein  the  heavenly  Father  takes  the  place  of  the 
earthly.  To  chasten  1  us,  as  chasteners.  Gave  them 
reverence.  VON  SOD.  holds  that  the  parallel  "  and 
live"  requires  here  a  corresponding  sense:  the  result  of 
the  chastening,  i.  e.  "  made  better."  We  were  profited 
by  it.  We  revered  them  as  chasteners,  shall  we  not 
much  rather  .  .  P-  We  yielded  ourselves  in  true  child- 
like docility,  and  it  became  truly  a  discipline.  Much 
rather  (the  argument  from  the  lower  to  the  higher)  yield 
complete  subjection  to  the  Father  of  our  immortal  spirits. 
And  live.  Westc.  :  "  Such  absolute  subjection  is 
crowned  by  the  highest  blessing  "  (x.  38).  Spirits  are  in- 
destructible. Those  "  live  "  indeed  which  are  in  com- 
munion with  God,  in  complete  surrender  to  the  Father  of 
spirits.  This  result  is  more  fully  illumined  :  For  they 
verily  .  .  .  another  motive  for  patient  submission  to 
trials.     The    methods   and  the   aims  of   God's   chastise- 

1 7r«<(JeDraf,  Rom.  ii.  20 ;  Hos.  v.  2. 

2   h'ETpETr.  may  be  contrasted  both  with  vTToray.  and  (^r/aoft. 


XII.  4-13-]  CHAPTER  Xri.  487 

merits  are  as  far  superior  to  those  of  earthly  parents  as 
are  His  claims  upon  our  ojjedicncc.  They,  "  the  fathers  " 
(9),  administered  correction  for  transitory  ends,  fori  ^  fg^ 
days.  Its  scope  was  our  lifetime  (Gen.  xlvii.  9).  Then, 
too,  as  seemed  good  to  them,  after  their  liking,  accord- 
ing to  blind  partiality,  unconscious  prejudice,  excited 
passion.  The  heavenly  Father's  discipline,  on  the  other 
hand,  is  unquestionably  for  our  profit,  for  no  other  end 
than  His  children's  highest  good,  even  their  participation 
in  His  own  nature  (2  Pet.  i.  4).  Eternity  is  compre- 
hended in  the  sweep  of  His  chastenings.  Holiness  is 
the  attribute  of  God  which  distinguishes  Him  from  all 
others  and  exalts  Him  by  an  incomparable  glory,  which 
glory  His  chastened  people  are  to  share. 

All  chastening,  taken  in  direct  connection  with  the 
close  of  10  =  all  chastening  inflicted  by  God.  For  the 
present,  a  modifying  clause.  Looked  at  from  the  pres- 
ent, judged  by  immediate  results,  chastening  seemeth  to 
be,  though  in  reality  it  is  not,  a  matter  of  grief,  not  of 
joy,  but  that  is  not  its  proper  estimate.  Yet,  better  the 
expressive  "nevertheless."  Rightly  received,  the  joy  of 
it  swallows  up  its  pain,  Vvdiile  the  hallowing  results  follow 
later  (2)  and  justify  the  assurance  as  to  our  profit.  It 
yieldeth  peaceable  fruit.  It  is  to  be  gauged  by  the  fruit 
which  it  afterward  yields,  participation  in  God's  holiness 
(10).  This  compensates  for  all  (2  Tim.  ii.  6).  "  Heaven's 
long  age  of  bliss  shall  pay  for  all  His  children  suffered 
here."  Peaceable  versus  "  grievous."  The  warfare  of 
trial  ends  in  peace.  As  the  bitter  discipline  is  from  God, 
so  its  fruit  is  the  sweet  peace  of  God  which  passeth  all 
understanding  (Jas.  iii.  17;  Is.  xxxii.  17).  Them  .  .  . 
exercised  2  thereby,  those  in  whom  it  has  had  (perf.)  its 

1  ~p(><:,  cf.  II  ;  I  Tim   iv.  8,  the  time  for  which  something  has  meaning. 
a  yvfivd^ecrOut,  the  technical  term  for  athletic  contests. 


488  EPISTLE  TO  THE  HEBREWS.  [xii  4-13, 

complete  and  permanent  purgative  and  corrective  effect 
(v.  14).  After  the  thorough  exercise  and  conflict  the  end 
is  glorious  (2  Tim.  iii.  7,  8).  Even  the  fruit  of  righteous- 
ness, in  apposition  with  "  peaceable  fruit,"  epexegetical  of 
it.  "  Righteousness  "  denotes  the  substance  of  the  fruit, 
"  peaceable  "  its  quality  (Jas.  iii.  18  ;  2  Tim,  iv.  8  ;  chap, 
ix.  15  ;  X.  20).  Righteousness  is  here,  not  that  imputed 
by  grace,  but  moral  perfection  wrought  ( "  exercised  "  ) 
into  the  soul  by  obedience.  (Cf.  last  clause  of  9  and  10.) 
Del.  :  "  Righteousness  of  life  springing  out  of  righteous- 
ness by  faith."  It  stands  impressively  at  the  end,  and 
the  author  having  with  it  concluded  the  discussion,  re- 
turns to  X.  38,  from  which  he  started,  and  anew  exhorts 
the  readers  to  courageous  perseverance  (2,  3). 

Wherefore.  Discipline  being  so  painful,  yet  so  glori- 
ous in  its  consequences,  it  becomes  them  to  arouse  from 
their  languor  and  to  endure  it  manfully  to  the  end. 
This  is  no  time  for  drooping  hands  or  tottering  knees. 
Lift  up  (Is.  XXXV.  3  ;  Jes.  Sir.  xxv.  23),  straighten  out 
again  the  slack  hands,  that  hang  down  loosely  and 
languidly,  and  the  palsied  knees,  which  are  lame,  motion- 
less, lacking  vital  strength — a  trumpet-blast  to  men 
faltering  in  the  onset,  or  sunk  in  lethargy.  Make 
straight  paths,  improve  the  highways,  level  and  smooth 
them,  remove  windings,  stumbling  blocks  and  pitfalls — a 
common  figure  for  facilitating  the  onward  march  of 
believers  (Prov.  iv.  26  ;  Mark  iii.  3).  For  your  feet,  "  for 
the  feet  of  the  whole  society  to  tread  in."  The  wisest 
way  for  the  tempted  is  to  rally  to  the  support  of  the 
tempted,  to  help  others  in  like  danger.  That  that  which 
is  lame  .  .  .  lame,  therefore  limping,  proceeding  irreg- 
ularly. Smooth,  level  roads  would  be  especially  helpful 
for  those  members  in  the  church  who  had  become  lame 
and   sore,  and  who,  unable  to  keep  on  in    the  way,  are 


xii.  14-17.]  CHAPTER  XII.  489 

turned  out  of  it.  Some  find  a  reference  to  halting  (i 
Kings  xviii.  21)  between  two  opinions — Judaism  and 
Christianity — and  the  danger  of  "  turning  out  of  the 
Christian  path  altogether  in  sheer  apostasy."  This  could 
be  prevented,  Del.  suggests,  "by  the  whole  community 
determining  to  make  their  common  course  of  Christian 
action  a  straight  and  level  one."  We  may  render  :  "  that 
which  is  lame  be  not  put  out  of  joint,"  dislocated,  so  as 
to  be  entirely  incapable  of  going  on,  which  corresponds 
with  the  healing  in  the  next  clause. 

14-17.  Follow  after  peace  with  all  men,  and  the  sanctification  without 
which  no  man  shall  see  the  Lord :  looking  carefully  lest  t/ic-ri  be  any  man 
that  falleth  short  of  the  grace  of  God ;  lest  any  root  of  bitterness  springing 
up  trouble  yoit,  and  thereby  the  many  be  defiled  ;  lest  there  he  any  for- 
nicator, or  profane  person,  as  P^sau,  who  for  one  mess  of  meat  sold  his  own 
birthright.  For  ye  know  that  even  when  he  afterward  desired  to  inherit  the 
blessing,  he  was  rejected  (for  he  found  no  place  of  repentance),  though  he 
sought  it  diligently  with  tears. 

Over  the  smoothed  and  levelled  roads  they  shall  pursue^ 
peace  with  all  men,  with  men  in  general  (Rom.  xii.  i8  ; 
Ps.  xxxiv.  14;  I  Pet.  iii.  11).  Some  limit  the  idea  to  all 
the  brethren,  even  those  who  are  slack-handed  or  weak- 
kneed.  Seek  their  improvement,  not  by  harsh  judgment 
and  exclusion,  **  but  by  earnest,  active  endeavors  after 
a  good  understanding."  And  the  sanrctification,  "the 
familiar  Christian  embodiment  of  the  virtue,"  personal 
holiness  (10),  the  crown  of  our  right  relation  to  God 
(Matt,  V.  8,  9).  Duty  to  man  and  duty  to  God  are 
ever  conjoined.  The  sanctification  (10)  or  hallowing 
has  reference  to  destination,  "  the  preparation  for  the 
presence  of  God."  Only  by  thus  having  the  eye 
directed  continually  toward  the  Lord  in  everything 
we  do,  shall  we  finally  sec  Him.  The  Lord  (ii.  3), 
WE-STC.  :  "  Christ,  for  whose  return  in  glory  believers 
1  fiuM-.rt  "  marks  the  eagerness  and  constancy  of  the  pursuit." 


490  EPISTLE  TO  THE  HEBREWS.  [xii.  14-17. 

wait "  (ix.  28  ;  Matt.  v.  8 ;  i  John  iii.  2  ;  i  Cor.  xii. 
2).  "  The  sanctification  "  forms  the  transition  to  the 
Christian  society,  and  15  f.  shows  how  its  sanctification 
is  to  be  pursued.  Looking  carefully  lest  1  .  .  .  (x.  24;  iii. 
12;  iv.  i).  Peace  being  so  desirable  and  "  the  sanc- 
tification "  so  indispensable,  the  whole  community  is 
to  be  constantly  alert  in  behalf  of  each  individual,  to 
prevent  the  rise  of  a  contagion  which  would  soon  spread 
from  the  individual  to  the  many.  The  whole  has  a  vital 
interest  in  the  part,  and  each  part  must  serve  the  whole 
(i  Cor.  xii.).  Since  the  three  "  lest  "  clauses,  presenting 
successive  stages  of  development,  are  bound  together 
by  one  verb  ("  trouble  you  "),  the  first  and  third  may  be 
taken  as  parallel  with  the  second,  thus  :  lest  any  one 
falling  short,  lest  any  root  of  bitterness  springing  up, 
lest  any  fornicator,  cause  trouble.  That  falleth  short, 
pres.,  describing  a  continuous  state,  may  be  still  an  allu- 
sion to  racing  :  not  keeping  pace  with  those  thoroughly 
exercising  (ii)  themselves,  lit.  "falling  back  from,"  as 
from  a  company  (iv.  i  ;  xi.  37).  The  grace  of  God,  the 
Christian  watchword :  "  grace  without  the  works  of  the 
law,  grace  as  over  against  all  self-righteousness,  all  dead 
works."  Besides  keeping  the  individual  steadfast,  the 
congregation  is  to  watch  against  any  root  of  bitterness  2 
(Deut.  xxix.  18).  The  root  is  personal,  not  doctrinal,  one 
who  causes  alienation,  internal  dissensions  and  factional 
bitterness,  t^^r.fz/i' the  "  peace"  enjoined  (14.)  Springing 
up,  "  a  vivid  touch."  The  seed  lies  hidden,  and,  if  not 
eradicated,  gradually  reveals  itself  in  bitter  troubles  to 
the  whole  membership.  And  thereby  the  many  be  de= 
filed.     From  one  case  the  poisonous  corruption  is  com- 

1  eKicnoTTowTE^,  "  no   official  or  ministerial  reference,"  i  Pet.  v.  ii.     Each 
Christian  bears  a  due  share  of  this  responsibility. 

2  Deut. :  "  A  root  that  beareth  gall  and  wormwood." 


XII.  14-17]  CHAPTER  XII.  491 

municated  to  the  body.  The  members  as  a  whole  will 
be  despoiled  of  their  bridal  purity  (i  Cor.  xii.  26). 
Defiled  (Tit.  i.  15;  2  Pet.  ii.  10,  20).  The  third  paral- 
lel is  the  deliberate  apostate,  a  mirror  of  whose  irre- 
mediable fate  is  presented  by  a  fornicator,  or  pro- 
fane person,  as  Esau.  Fornication  symbolizes  falling 
into  idolatry,  breaking  the  covenant  with  God  (cf. 
Jas.  iv.  4),  but  neither  this  nor  actual  adultery  is  re- 
corded against  Esau.  The  idea  may  be  :  one  falls  from 
grace  by  illicit  indulgence,  another  like  Esau  perishes 
from  contempt  of  God's  grace.  Whether  "  fornicator  " 
stands  alone,  showing  adultery  to  be  subversive  of 
the  faith,  or  with  "  profane  person  "  is  to  be  taken 
with  Esau,  the  two  ideas  are  closely  related.  Symboliz- 
ing unholiness  in  general  (cf.  14),  fornication  passes  easily 
into  what  is  profane,  or,  again,  the  low-minded  soul  be- 
trays itself  in  the  surrender  of  one's  honor  for  an  im- 
mediate and  momentary  gratification.  Who  .  .  .  refers 
exclusively  to  the  "  profane  person,"  one  so  overmastered 
by  animal  cravings  as  to  have  recklessly  forfeited  the 
noblest  prerogative,  one  who  has  no  sense  for  what  is 
sacred,  no  reverence  for  the  unseen  (Gen.  xxv.  32).  As 
expressive  of  this  character  he  .  .  .  sold  his  own  birth- 
right, which  comprised  not  only  a  double  share  of  the 
patrimony  with  the  family  headship  and  priesthood 
(Deut.  xxi.  17;  I  Chron.  v.  i),  but  the  yet  greater  privi- 
lege of  transmitting  the  Messianic  line.  In  exchange  for 
the  immediate  and  sensuous  present  he  despised  the 
future  and  unseen,  the  promises  made  to  Abraham  and 
Isaac.  How  keen  a  touch!  The  Hebrew  Christians,  the 
first-born  of  the  Church,  were  on  the  point  of  bartering 
their  blessings  for  the  allurements  of  the  temple  worship. 
Do  not  be  "  profane "  like  Esau.  Do  not  repeat  his 
despicable  transaction,  which  entailed  on  him   an   irre- 


492  EPISTLE  TO  THE  HEBREWS.  [xii.  14-17. 

trievable  fate,  closing  forever  the  door  of  repentance. 
Even  1  when  ...  to  inherit  .  .  .  (Gen.xxvii.  32,  34)  he 
v^^as  rejected  (i  Pet.  ii.  4 ;  Luke  xix.  12),  in  accordance 
with  his  own  previous  rejection  of  the  birthright.  His 
claim  was  disallowed,  when  later  he  craved  the  paternal 
benediction.  Isaac,  delivering  the  divine  judgment 
(Gen.  xxvii.  33,  37),  confirmed  the  blessing  to  Jacob, 
thus  denying  to  Esau  the  right  of  the  first-born.  Let 
this  be  taken  to  heart,  for  .  .  .  (the  ground  of  the  ad- 
monition) (15),  he  found  no  .  .  .  repentance.^  This 
does  not  refer  to  a  change  on  Isaac's  part.  "  Re- 
pentance "  is  an  ethical  term,  used  with  respect  to 
sin=thorough  conversion.  Repentance  on  Esau's  part 
was  no  longer  possible.  This  rendering  is  confirmed 
by  "  he  found  no  place,"  no  basis,  no  means  of  undoing 
the  past,  or  changing  a  former  decision  so  as  to  escape 
its  terrible  consequences.  No  sorrow,  no  amount  of  self- 
condemnation,  could  bring  back  the  forfeited  dignity. 
This  irretrievable  nature  of  apostasy  has  twice  before 
been  depicted  (vi.  4  ;  x.  26).  Though  he  sought  it  .  .  . 
"  the  blessing."  This  he  so  earnestly  desired  that  he 
sought  it  with  tears  (Gen.  xxvii.  32),  There  was  some- 
what of  a  change,  but  no  real,  effectual  repentance  was 
vouchsafed  to  him.  Remorse  over  sin's  penalty  is  no 
contrition  of  heart.  He  bewailed  the  blessing  rather 
than  the  mean-spirited  action  by  which  it  was  lost. 

The  admonitions  (12-17)  'ii'e  now  tenderly  and  power- 
fully enforced  by  an  exhibit  of  the  treasures  at  stake, 
and  by  farther  striking  contrasts  between  the  dispen- 
sation of  the  law  and  that  of  the  Gospel. 

18-24.  For  ye  are  not  come  unto  a  vunint  that  might  be  touched,  and 
that  burned  with  fire,  and  unto  blackness,  and  darkness,  and  tempest,  and 

1  «a«  (also)  goes  with  the  whole  sentence  connecting  cause  and  effect. 

2  neravoia,  after-thought. 


XII.  iS-24.]  CHAPTER  XJI.  493 

the  sound  of  a  trumpet,  and  the  voice  of  words  ;  which  voice  they  tiiat  heard 
intreated  that  no  word  more  should  be  spoken  unto  them  :  for  they  could 
not  endure  that  which  was  enjoined.  If  even  a  beast  touch  the  mountain, 
it  shall  be  stoned ;  and  so  fearful  was  the  appearance,  that  Moses  said,  I 
exceedingly  fear  and  quake :  but  ye  are  come  unto  mount  Zion,  and  unto 
the  city  of  the  living  God,  the  heavenly  Jerusalem,  and  to  innumerable 
hosts  of  angels,  to  the  general  assembly  and  church  of  the  firstborn  who 
are  enrolled  in  heaven,  and  to  God  the  Judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect,  and  to  Jesus  the  mediator  of  a  new  covenant, and 
to  the  blood  of  sprinkling  tliat  speaketh  better  than  tliut  lyAbel. 

For  ye  .  .  .  A  most  powerful  incentive  to  endurance 
lies  in  what  you  have  already  attained.  Yours  arc  not 
the  lowering,  crushing  concomitants  of  the  Sinaitic  legisla- 
tion, but  the  glorious,  inspiring  privileges  of  the  Sionitic 
revelation.  As  in  vi.  9  and  x.  32,  there  is  a  sudden  turn 
from  the  frightful  picture  of  imminent  ruin  to  a  brighter 
and  hope-kindling  subject.  Ye  are  1  not  .  .  .  Nega- 
tively, the  terrorizing  scenes  at  Sinai,  the  fire,  dark- 
ness, tempest  and  earthquake,  amid  which  the  old  cov- 
enant was  established,  arc  first  depicted  (E.xod.  xix. 
18  ff.).  Amount  .  .  .  touched,^  lit.  "  a  tangible  (material) 
and  fire-kindled  object,"  or  "  palpable  and  burning  with 
fire."  As  a  parallel  to  Mount  Zion  (22),  "  mount "  is 
doubtless  implied.  (Cf.  Deut.  iv.  11  ;  v.  22.)  The  mount 
is  overlooked  amid  the  fire  and  smoke  and  darkness, 
which  made  it  a  symbol  of  the  terrible  majesty  of  the 
divine  presence.  That  burned  .  .  .  Some  take  this  by 
itself:  to  a  kindled  fire,  a  burning  fire  (Deut.  iv.  36). 
Blackness  .  .  .  tempest.  A  portentous  fire  enveloped 
Sinai  in  black  clouds  of  smoke,  "as  the  smoke  of  a  fur- 
nace," out  of  which  burst  a  terrific  storm,  appalling 
appearances,  "  like  prc-announcements  of  divine  wrath." 
The  sound  (blast)  of  a  trumpet  (Exod.  xix.  16;  xx.  18; 
Matt.  xxiv.  31  ;   I  Thess.  iv.   i6j,  announcing  the  divine 

^  TrpoaeMtiv,  iv.  16. 

^  ij>tj7M<^liivu> ;  cf.  (pavTu^ofitvov,  21  ;  aa7.(:v6ft€va,  27. 


494  EPISTLE  TO  THE  HEBREWS.  [xii.  18-24. 

advent,  summoning  Israel  to  His  presence.  The  voice  of 
words  "  out  of  the  midst  of  the  fire"  (Deut.  iv.  12). 
Del.  :  "  This  articulate  voice  (with  its  accompaniments) 
by  which  the  ten  commandments  were  delivered  to  Israel 
[Deut.  iv.  13]  was  so  awful  that  in  mortal  terror  the 
whole  people  entreated  Moses  to  intervene  "  (Exod.  xviii. 
20).  Which  (voice)  those  hearing  (aor. :  who  had  heard) 
(Deut.  V.  23-33;  xviii.  16;  LXX.)  entreated  ^  ...  be 
spoken  to  them,  i.  e.  by  God.  Moses  only  were  they 
capable  of  hearing  (Exod.  xx.  19).  Westc.  :  "  Even 
that  which  was  most  intelligible,  most  human,  the  artic- 
ulate voice,  inspired  the  hearers  with  overwhelming 
dread."  The  awful  phenomena  are  further  described  by 
two  parenthetical  quotations.  For  (the  ground  of  their 
entreaty)  they  could  not  .  .  .  was  enjoined,  "  the  ordi- 
nary word,"  namely,  if  even  a  beast  touch^  .  .  .  which  is 
condensed  from  Exod  xix.  12  f.  The  command  to  stone 
to  death  even  an  approaching  beast  as  being  guilty  of 
sacrilege,  this  above  all  put  the  people  in  terror,  "  made 
the  whole  prohibition,  which  was  aimed  principally  at 
human  presumption,  the  more  terrible,  and  [which]  there- 
fore is  the  only  point  mentioned  here."  And  so  fearful 
.  .  .  Better  "  and  Moses  said  (so  fearful  was  the  appear- 
ance)." (Cf.  17.)  The  lawgiver  himself,  who  alone  was 
admitted  into  face  to  face  communion  with  God,  even  he 
confessed  himself  overcome  with  terror.  I  exceedingly 
fear  ...  is  not  recorded.  Tradition  may  have  described 
the  feelings  of  Moses  in  these  terms  (Acts  vii.  32) — per- 
haps an  expansion  of  Moses'  word  (Deut.  ix.  19),  "  a  hint 
of  what  had  been  his  feelings  at  an  earlier  period." 

1  TTap^jT/'/Gavro,  "imploring  to  be  excused,"  twice  in  25  ;  Acts  xxv.  11. 

2  Kav  d?/pcov=  the  import  of  ^iaaTe2,?i,6fievov,  and  this  refers  to  the  form  in 
which  the  injunction  was  conveyed,  pres.  "as  ringing  constantly  in  their 
ears." 


XII.  iS-24.]  CIIAPTKR  XII.  495 

But  ye  are  come  ...  In  marvellous  contrast  with 
those  terrible  manifestations  of  Jehovah  in  elemental 
powers,  before  which  Israel  trembled  and  shrank  with 
awe,  let  the  readers  look  at  the  brighter  and  glorious 
characteristics  of  the  dispensation  into  which  they  have 
entered,  the  living  hosts  with  whom  they  stand  united, 
and  among  whom  they  find  not  threatening  commands 
but  the  means  and  proofs  of  reconciliation.  Even  from 
that  mount  on  which  God  appeared  something  insur- 
mountable separated  them.  But  now  they  experience 
actual  inward  communion  with  God.  A  heaven-wide 
difference  obtains  between  the  objects  "  come  unto  "  by 
Israel  and  by  Christians,  but  the  details  of  the  descrip- 
tion are  beset  with  difificulties.  No  antithetical  arrange- 
ment presenting  the  correspondence  of  the  entry  into  the 
two  covenants  is  entirely  satisfactory.  Bengel's  is  most 
symmetrical:  The  seven  "  earthlies,"  a  mountain,  fire, 
clouds,  darkness,  tempest,  trumpet,  terrific  words,  are 
contrasted  with  the  seven  heavenlies.  Mount  Zion,  Jeru- 
salem, myriads  of  angels  and  first-born,  the  Judge,  per- 
fected spirits,  the  Mediator,  and  the  blood  of  sprinkling. 
The  correlation  of  the  first  and  last  members  of  the  two 
groups  respectively  cannot  be  mistaken.  Mount  Zion, 
and  ...  or  "  Zion,  mount  and  city  of  God,"  not  the 
geographical  hill,  though  it  indeed  marks  the  great  ad- 
vance from  the  Sinaitic  desert,  the  symbol  of  the  law. 
"  Zion,"  including  the  rarely  mentioned  Moriah,  the  seat 
of  the  temple,  was  a  synonym  of  the  holy  city,  yea  of  the 
kingdom  of  David.  Later  it  became  the  emblem  of  the 
Church,  the  house  of  God's  abode,  where  we  are  in  com- 
munion with  God  (Gal.  iv.  26;  Rev.  xiv.  i),  while  the 
burning  mount  made  II im  inaccessible.  Deliverance  is 
ascribed  to  Zion  (Ps.  ii.  6;  xiviii.  2  ;  1.  2  ;  Ixx.  68).  The 
city  .  .  .  (iii.    12;  ix.    14;  x.  31)  essentially  the  same  as 


496  EPISTLE  TO  THE  HEBREWS.  [xii.  18-24. 

Zion.  The  city  encompasses  the  mount,  formhig  with  it 
a  unit  (Mic.  iv.  i  ff. ;  Joel  ii.  32).  Westc.  :  "  Zion  repre- 
sents the  strong  divine  foundation  of  the  new  order, 
while  the  City  of  the  Living  God  represents  the  social 
structure  in  which  the  order  is  embodied."  This  is  the 
city  sought  by  Abraham  (xi.  10),  by  all  believers.  Its 
title  is  the  heavenly  Jerusalem,  or  Jerusalem,  the  heav- 
enly (iii.  I  ;  Rev.  xxi.  ;  ii.  10;  iii.  12).  To  this  they 
"  are  come,"  yet  in  xiii.  14  they  are  still  seeking  it — 
different  aspects  of  the  same  privileges.  Those  now  en- 
joyed are  the  foretaste  and  earnest  of  what  is  to  come. 
To  innumerable  hosts  .  .  .  general  assembly,  the  inhab- 
itants of  the  city,  composed  of  two  great  classes.  "  Gen- 
eral assembly  "  1  =  festal  assembly,  may  be  read  "  assem- 
bly of  angels,"  or  combined  by  "  and  "  with  "  church  of 
the  first-born."  The  general  symmetry  justifies  the 
former,  and  "  innumerable  hosts  "  expresses  the  general 
thought,  the  clauses  following  what  the  "  hosts  "  consist 
of:  the  festive  assembly  of  angels  (Deut.  xxxii.  2),  and 
the  church  of  the  first-born,  the  true  Israel  (Num.  x.  36), 
the  angelic  choirs  and  the  company  of  the  most  favored 
on  earth,  "  no  longer  separated  as  at  Sinai,  but  united  in 
one  vast  assembly  "^ — the  hosts  above  and  the  hosts  be- 
low. The  first=born,  the  nobles,  the  high-born,  not  the 
martyrs,  but  those  constituting  the  living  Church,  to 
whom  belongs  the  royalty  and  the  priesthood  conferred  by 
primogeniture  (Rev.  i.  6),  and  who  have  not  flung  away 
their  birthright  (Rom  viii.  29;  Col.  i.  15).  Enrolled  in 
heaven.  Living  upon  the  earth  they  are  registered  as 
citizens  of  Heaven  (Luke  x.  20;  Phil.  iii.  20;  Luke  ii.  i, 
3,    5),   entitled  to  its   privileges,  ordained  to  its   inherit- 

1  -KavflyvpLc,  "  used  of  the   great  national  assemblies  and  sacred  games  of 
the  Greeks." 

2  'mKkqaia,  ii.  12,  "  the  religious  community  on  earth." 


Xii.  iS-24.]  CIlArTRK  KIT.  497 

ancc  (Acts  xiii.  48  ;  cf.  Num.  iii.  42).  The  judge  (Jcr. 
iii.  14,  17)  in  the  wider  sense:  one  who  maintains  the 
right,  \andicates  his  people,  overthrows  their  ene- 
mies (Acts  xiii.  20).  Subjected  to  bitter  antagonism 
and  persecution,  the  Church  has  for  her  defender  the 
Judge  of  all  creatures,  of  every  order  of  being.  The 
spirits  .  .  .  made  perfect.  Del.  :  "  All  the  righteous 
from  Abel  (xi.  4)  onwards."  These  arc  the  chief  wit- 
nesses to  the  faithfulness  of  the  Judge.  He  has 
brought  them  triumphantly  to  their  goal.  They  are 
"  spirits,"  freed  from  the  flesh,  not  yet  clothed  upon  (2 
Cor.  V.  4 ;  I  Pet.  iii.  19;  Rev.  vi.  19  ff.).  "Made  per- 
fect : "  the  end  of  their  creation  and  redemption  has 
been  realized  (xi.  40;  ii.  10;  v.  7-9;  vii.  ii;  x.  14). 
And  to  Jesus  .  .  .  They  find  themselves  not  only 
in  the  presence  of  the  universal  Judge  who  avenges 
their  wrongs,  but  face  to  face  with  the  Mediator  Himself, 
the  Perfecter  (2),  through  whom  the  justified  spirits  were 
made  perfect  (x.  14  ;  xi.  40),  the  Reconciler  on  whose 
sympathy  and  support  they  may  rely  in  their  conflict. 
"  Jesus  "==  Saviour,  the  saving  name,  containing  as  it 
does  the  divine  name  Jehovah,  is  the  pledge  (vii.  22)  of 
the  ultimate  triumph  of  the  covenant.  A  new  covenant 
imports  a  more  glorious  deliverance  than  that  from 
Egyptian  bondage  by  the  mediator  of  the  old  covenant. 
The  blood  of  sprinkling  (x.  18-22  ;  ix.  13),  the  medium  by 
which  the  mediation  is  sealed.  No  covenant  comes  into 
force  without  blood,  and  without  it  there  is  no  forgive- 
ness of  sins  (ix.  18-22).  The  Mediator's  own  blood  with 
which  we  are  sprinkled  speaks  in  our  behalf  in  other 
tones  than  the  thunder  at  Sinai  (19),  or  the  cry  of  Abel's 
blood  (xi.  4;  Gen.  iv.  10).  Westc.  :  "That,  appealing 
to  God,  called  for  vengeance,  and,  making  itself  heard  in 
the  heart  of  Cain,  brought  despair;  but  the  blood  of 
32 


498  EPISTLE   TO  THE  HEBREWS.  [xil.  25-29. 

Christ  pleads  with  God  for  forgiveness  and  speaks  peace 
to  man,"  Their  greater  responsibility  in  view  of  such  ex- 
altation is  now  contemplated. 

25-29.  See  that  ye  refuse  not  him  that  speaketh.  For  if  they  escaped 
not,  when  they  refused  him  that  warned  thejn  on  earth,  much  more  shall 
tiot  we  escape,  who  turn  away  from  him  that  warmth  from  heaven  :  whose 
voice  then  shook  the  earth  :  but  now  he  hath  promised,  saying.  Yet  once 
more  will  I  make  to  tremble  not  the  earth  only,  but  also  the  heaven.  And 
this  tuord,  Yet  once  more,  signifieth  the  removing  of  those  things  that  are 
shaken,  as  of  things  that  have  been  made,  that  those  things  which  are  not 
shaken  may  remain.  Wherefore,  receiving  a  kingdom  that  cannot  be 
shaken,  let  us  have  grace,  whereby  we  may  offer  service  well-pleasing  to 
God  with  reverence  and  awe  :  for  our  God  is  a  consuming  fire. 

See  that  ye  refuse  ^  not.  Resuming  the  admonition 
(15-17),  this  clause  virtually  re-connects  with  the  first 
admonition  (ii.  1-4).  Him  that  speaketh,^  namely,  out 
of  or  by  the  blood  (xi.  4),  in  which  is  the  soul,  the  person- 
ality of  Jesus,  who  in  and  by  His  blood  mediates  for  us 
in  the  ears  of  God.  For  .  .  .  from  heaven,  paren- 
thetical, exhibiting  the  immediate  connection  between 
''Him  that  speaketh"  and  "whose  voice"  (26).  If 
they  escaped  not,  those  described  (18-21),  much  more 
shall  not  we.  Theirs  was  an  earthly  dispensation,  ours 
is  immediately  from  heaven.  They  refused  him  that 
warned  them  on  earth,  we,  if  the  spirit  of  unbelief  per- 
sists, turn  away  from  him  that  warneth  from  heaven. 
"  Escaped  not"  may  betaken  absolutely,  as  in  ii.  3,  or  sc. 
punishment :  their  wanderings  and  sufferings  and  final 
exclusion  from  Canaan.  Disobedience  is  implied  (19), 
at  all  events  the  anticipation  of  their  subsequent  unbelief. 
When  they  refused  (Deut.  xxxii.).  Westc.  :  "  Their 
sin  was  not  in  the  request  that  Moses  only  should  speak 
to  them,  but  in  the  temper  which  made  the  request 
necessary  "  (Deut.   v.   28  f.).     They  had  to   face  the  ter- 

1  -KapaLTijarjads,  19.  ^  lalbwra,  'ka'kbvvTi,  24. 


XII.  25-29.]  CHAPTER  XII.  499 

rible  scenes  and  to  endure  the  consequence  of  their 
refusal.     Him  that  warned  (viii.  5  ;  xi.  7)  them  on  earth, 

the  same  One  that  spcaketh  in  "  the  blood  of  sprinkling," 
God's  organ  in  every  revelation.  His  voice  was  heard  in 
the  giving  of  the  law  and  in  the  blood  of  the  new  cove- 
nant, and  will  be  heard  finally  in  the  crash  of  worlds  (26), 
while  the  Speaker,  through  whatever  human  or  divine 
agent,  is  God  (i.  i  ;  ii.  1-4).  "  On  ^  earth  "  shows  that 
revelation  to  have  been  locally  determined,  confined  to 
earthly  conditions,  temporal.  The  antithetic  "  from 
heaven  "  expresses  only  the  position  of  the  revealer. 
There,  a  temporary  manifestation  of  God,  on  an  inacces- 
sible mount,  here  an  abiding  incarnation  of  His  Son,  who 
came  from  heaven  and  as  Mediator  evermore  reigns  in  and 
from  heaven.  "  Him  that  dealeth  with  us  from  heaven," 
gives  the  sense  better  than  "  He  that  warneth."  Our  es- 
cape is  as  much  more  impossible  than  theirs,  as  the  divine 
manifestations  to  us  are  more  attractive  and  glorious  than 
those  which  "  they  "  begged  no  longer  to  hear.  They  were 
punished,  how  inexorably  more  shall  we  be  punished ! 
"Turn  away  from,"^  includes  "  the  idea  of  rejection  even 
to  abhorrence,"  a  stronger  term  than  "refuse,"  corre- 
sponding to  the  infinitely  greater  attractions  of  the  Gospel 
(vi.  6;  X.  10).  The  direful  things  from  which  there  is 
for  apostates  no  escape  are  now  hinted  at  (26,  27). 
Whose  voice  then  shook  .  .  .  What  a  voice,  that  before 
which  quakes  the  solid  earth !  (Exod.  xix.  18  f.  ;  Judg.  v. 
4  ;  Ps.  cxiv.  7,  LXX.).  But  now  %>crsus  "  then  "  :  "  in 
the  Christian  order  as  distinguished  from  that  of  Sinai." 
He  hath  promised  a  more  tremendous  shaking.  He  at 
whose  voice  Sinai  shook,  is  now  saying,  namely  :  through 
His  prophet   Haggai   (ii.  6),  who,  speaking  in  sorrowful 

1  <Tt  >7/f  modifies  the  whole  idea. 

2  airoaTf)e(j>6fiev(u,  pres. :  The  action  is  going  on. 


500  EPISTLE  TO  THE  HEBREWS.  [xii.  25-29. 

times,  foreshadowed  the  final  world-catastrophe.  Spoken 
with  reference  to  the  present  period,  and  as  it  were  on 
its  threshold,  those  words  are  applicable  now.  Although 
of  such  an  awful  character  the  prediction  is  a  "  promise," 
"  because  it  is  for  the  triumph  of  the  cause  of  God  that 
believers  look."  There  is  in  store  one  more  quaking  not 
of  the  earth  only,  but  of  heaven  itself  (Matt,  xxiv,  29), 
"  a  repetition  on  a  grander  scale  of  the  event  at  Sinai." 
EliR. :  "  The  whole  visible  world  is  to  be  shaken  and  un- 
hinged." Westc.  :  "  That  which  was  local  and  prepara- 
tory at  Sinai  is  seen  in  the  culmination  to  be  universal  " 
(Mic.  vii.  15;  Hab.  iii.).  "  Then "  it  was  a  passing  oc- 
currence, "  now  "  it  will  be  a  definitive,  decisive  consum- 
mation. Yet  once  more,i  leaves  no  prospect  of  any  fur- 
ther shaking,  no  such  a  cataclysm  will  ever  again  occur. 
Bringing  out  the  polar  relations  of  "  the  two  homogene- 
ous events,"  the  foundation  of  the  kingdom  and  its  con- 
summation, this  phrase  declares  the  final  shaking^  to  be 
a  total  removal  (vii.  12)  of  the  things  which  admit  of 
being  shaken,  all  mutable,  transitory  forms  of  existence. 
That  final  upheaval  will  make  a  separation  between 
the  things  which  can,  and  the  things  which  cannot,  be 
shaken.  The  motive  clause  that  those  things  .  .  .  may 
depend  on  "  the  removing."  Those  which  can  be 
shaken,  "  things  that  have  been  made,"  are  removed 
in  order  that  the  others,  the  spiritual  things,  may  abide, 
the  perishable  is  taken  away  that  what  is  eternal  may 
appear  in  its  true  character.  Westc.  :  "The  veils  in 
which  it  was  shrouded  are  withdrawn."  It  may  also 
depend  on  "  things  that  have  been   made  :  "  ^  so  made  to 

'  h-a^,  vi.  4  ;   ix.  26  ff. 

-  aaAevofih'up,  which  are  being  shaken.  "  The  convulsion  is  represented 
as  in  accomplishment." 

3  ■jreTToi^fj.evuv,  spiritual  realities  are  also  created,  Is.  Ixvi.  22,  the  new 
heavens  and  the  new  earth,  Is.  Ixv.  17. 


XII.  25-29.]  CHAPTER  XII.  501 

the  end  that  things  which  cannot  be  shaken  may  remain. 
The  continuance  of  that  which  abides  was  the  purpose 
of  the  creation  of  that  which  admits  of  being  shaken. 
Creation  aimed  at  the  repLacing  of  the  variable  by  the 
invariable,  the  temporal  by  the  eternal.  It  is  but  a 
symbol.  It  comprehends  redemption  in  its  aim.  All 
things  in  heaven  and  earth  were  created  (Col.  i.  16 ; 
Eph.  i.  10)  to  this  end,  that  in  Christ  all  things  should  be 
gathered  together  in  one  blessed  and  glorious  kingdom. 
Mighty  convulsions  in  nature  will  attend  the  consumma- 
tion of  the  Church  (i,  II,  12  ;  Matt,  xxiv.,  etc.).  The  pres- 
ent distress  of  the  readers  and  the  imminent  destruction 
of  Jerusalem  were  forebodings  of  the  crisis  when  mutable 
things  shall  be  dissolved  into  their  immutable  proto- 
types. 

Wherefore,  in  view  of  the  universal  convulsion  and  the 
immovable  character  of  Christ's  kingdom.  Receiving  a 
kingdom,^  made  subjects  and  partakers  of  it,  as  a  matter 
of  right  and  of  certainty  in  possession  of  it  {\v.  3), 
though  in  some  respects  it  may  yet  be  future.  "  King- 
dom "  =  not  only  the  commonwealth  under  royal  rule, 
but  here  also  "  the  regal  glory  which  they  are  destined  to 
share,"  the  Church  being  a  partner  in  the  reign  of  her 
Head.  That  cannot  be  shaken,  not  only  are  not,  but 
cannot  be.  Though  heaven  and  earth  tremble  and  crum- 
ble in  the  awful  catastrophe,  a  kingdom  which  cannot  be 
destroyed  (Dan.  vii.  18,  27),  will  rise  over  the  universal 
wreck,  the  fittest  will  survive,  the  Church,  the  heir  of  the 
things  which  remain.  Let  us  have  grace 2  (cf.  iv.  16), 
make  the  gift  our  own.  Better  :  "  Let  us  have  thankful- 
ness," feel  and  show  gratitude.  Whereby  .  .  .  offer 
service  (worship,  ix.  14;  x.  22).    Thankfulness  is  the  most 

1  The  pres.  corresponds  witli  tlie  perf. :  "  ^'c  have  come  to,"  22. 

2  i^Y"*'  X"l'"'>  I^uJ<t  xvii.  9;    I  Tim.  i.  12  ;   2  Tim.  ii.  3. 


502  EPISTLE  TO  THE  HEBREWS.  [xii.  25-29. 

acceptable  worship,  the  most  suitable  sacrifice  (xiii.  15), 
the  deepest  ethical  motive  of  approach  to  God  (Ps.  1.  23  ; 
Neh.  viii.  10).     Well=pleasing  (xiii.  21).     With  reverence 

and  awe  (Phil,  ii.  12;  i  Pet.  i.  17).  They  are  to  be 
reverential  as  well  as  thankful,  rejoice  with  trembling, 
mingle  the  cup  of  thanksgiving  with  godly  fear,  without 
which  our  approach  to  God  becomes  unholy  presump- 
tion and  sinful  levity.  For  our  God  .  .  .  enforces  the 
last  clause.  With  the  O.  T.  counterpart  (18-21)  of 
this  comforting  picture  still  in  mind,  the  author  is  re- 
minded of  a  divine  attribute  which  should  make  Christians 
always  stand  in  awe  of  God  (Deut.  iv.  24 ;  Is.  xxxiii. 
14;  Mai.  iii.  2  £.;  iv.  i  ;  Matt.  iii.  12). 


CHAPTER  XIII. 

In  conclusion  there  are  enjoined  certain  social  and  re- 
ligious duties,  closely  related  to  the  general  import  and 
aim  of  the  Epistle. 

1-6.  Let  love  of  the  brethren  continue.  Forget  not  to  shew  love  unto 
strangers  :  for  thereby  some  have  entertained  angels  unawares.  Remember 
them  that  are  in  bonds,  as  bound  with  them  ;  them  that  are  evil  entreated 
as  being  yourselves  also  in  the  body.  Let  marriage  be  had  in  honour 
among  all,  and  let  the  bed  he  undefiled  :  for  fornicators  and  adulterers  God 
will  judge.  Be  ye  free  from  the  love  of  money;  content  with  such  things 
as  ye  have :  for  himself  hath  said,  I  will  in  no  wise  fail  thee,  neither  will  I 
in  any  wise  forsake  thee.     So  that  with  good  courage  we  say. 

The  Lord  is  my  helper ;  I  will  not  fear  : 

What  shall  man  do  unto  me  .'' 

Let  love  ...  In  blessed  communion  with  God  (xii. 
28)  they  must  realize  the  obligations  of  brotherly  love. 
With  reverential  worship  must  ever  be  conjoined  love  of 
the  brethren.  Restored  to  right  relations  with  God,  we 
come  into  closer  relations  with  all  who  by  water  and  the 
Holy  Spirit  have  been  begotten  again  of  our  Heavenly 
Father,  and  who  are  Christ's  brethren  and  ours.  "  The  love 
of  the  Christian  to  the  Christian  as  a  member  with  Him  of 
the  body  of  Christ  "  (ii.  1 1  f.  ;  iii.  12  f. ;  vi.  10  ;  x.  24  f.  ; 
I  Pet.  ii.  17  ;  i.  22  ;  V.  9  ;  2  Pet.  i.  7  ;  Rom.  xii.  10  ;  i  Thess. 
iv.  9)  must  continue.  It  had  evidently  been  endangered 
(vi.  10;  X.  33).  With  *'the  love  of  the  brethren "  is 
joined  the  admonition  of  love  unto  strangers  and  relief 
of  them  that  are  in  bonds,  two  different  forms  in  which 
the  general  love  is  to  have  its  exercise  and  expression. 

503 


504  EPISTLE  TO  THE  HEBREWS.  [xiii.  i-6. 

Forget  not,  Remember,  imply  neglect  of  these  duties, 
possibly  ill  view  of  their  own  trying  situation.  "  Stran- 
gers." Various  causes  led  many  to  travel  to  and  fro,  and 
existing  conditions  rendered  private  hospitality  almost  a 
necessity  (i  Tim.  iii.  2  ;  v.  lO  ;  3  John  5  ff.  ;  i  Pet.  iv.  9; 
Tit.  i.  8).  The  liberality  of  Christians  to  strangers  as 
well  as  their  mutual  love  was  a  subject  of  remark  among 
pagans,  a  new  phenomenon  in  the  world  (vi.  10;  x. 
32-34).  For  thereby  .  .  .  angels,  a  special  incentive  to 
hospitality.  Strangers  have  been  messengers  of  unex- 
pected mercies  and  deliverances  to  their  hosts  (Gen. 
xviii.,  xix.).  A  home  shrouded  in  sorrow  may  be  lighted 
up  with  joy  and  peace  by  their  presence  and  benediction. 
Unawares,!  without  knowing  it.  Angels  of  mercy  come 
oft  in  strange  disguise  to  Christian  households.  Del.  : 
"  Lot  had  no  presentiment  that  the  two  men  ('  my  lords  ') 
were  angels,  and  Abraham  .  .  .  looked  upon  his  sublime 
guests  as  wanderers  in  want  of  human  refreshment." 
"  Christ  indeed  comes  in  the  least  of  those  who  are  wel- 
comed in  His  name  "  (Matt.  xxv.  40,  45  ;  John  xiii.  20). 
They  are  also  to  "  remember,"  "  in  prayers  and  benefi- 
cence," those  in  captivity  and  affliction  (x.  33  f.),  thrown 
into  prison  probably  by  their  persecutors.  As  bound 
...  as  being  yourselves.  The  participle  in  both  clauses 
gives  a  motive  :  "  the  feeling  of  community  in  suffering, 
in  the  former  case  spiritual,  in  the  latter  case  bodily." 
More  than  a  fellow-feeling  is  required  (2  Cor.  xi.  29). 
Since  they  suffer  as  Christians,  they  suffer  really  for  their 
brethren's  faith  as  well  as  for  their  own.  United  in  the 
cause  of  their  sufferings,  sympathy  should  recognize  the 
connection  between  them  (x.  34  ;  i  Cor.  xii.  26).  Them 
.  .  .  evil  entreated,  those  who  are  struggling  against 
any  adver-sity.     In  the  body  (2  Cor.  v.  i,  6).     Since  you 

1  tTTiXavdaveade,  iXaOov. 


XIII.  1-6.]  CHAPTER  XIII.  505 

yourselves  are  liable  to  similar  afflictions,  their  lot  may 
at  any  moment  become  yours.  Prayers  for  prisoners 
and  other  sufferers  are  contained  in  ail  ancient  Liturgies. 
The  duties  of  private  life  follow.  Along  with  brotherly 
love,  conjugal  love  is  to  be  sacredly  guarded  and  the 
rights  of  others  observed  in  business.  Unchastity  and 
avarice  were  the  bane  of  paganism,  and  both  were  among 
the  national  sins  of  the  Jews  (Matt.  xix.  3  ff. ;  Gen.  xxv. 
31  ff.  ;  XXX.  31-43).  Let  marriage  ...  As  in  5  (twice) 
and  in  8,  the  verb  is  wanting  and  the  foriri  becomes 
declaratory  or  hortatory  as  we  sc.  an  indie,  or  imp.  The 
tone  is  at  all  events  monitory  and  the  logical  "  for  "  im- 
plies this  clearly  for  4.  Had  in  honour,  as  a  state  to  which 
attaches  honor  and  dignity.  Marriage,  not  celibacy, 
bears  upon  it  the  seal  of  God.  Among  all,  all  classes,  by 
the  married  and  the  unmarried,  may  also  be  rendered  "  in 
alP  respects,"  under  all  circumstances,  to  be  guarded  from 
everything  that  would  lower  its  dignity  (i  Tim.  iv.  3),  or 
mar  its  sanctity  (Gen.  xlix.  4),  for  God  2  will  judge  all  who 
esteem  lightly  this  hoiy  state  :  fornicators,  unmarried 
persons  who  indulge  the  sexual  passion  ;  adulterers, 
tho5»e  who  break  the  bonds  of  wedlock,  the  lawful,  indis- 
soluble union  of  one  man  and  one  woman.  Side  by  side 
with  this  (Eph.  v.  5  ;  Col.  iii.  5)  is  condemned  another 
form  of  selfish  lust,  the  love  of  money,  devotion  to 
worldly  possessions.  Be  ye  free,3  a  happy  rendering,  lit. 
let  your  disposition,  turn  of  mind,  be  free,  from  the  love 
of  money.  Content  with,  a  more  precise  definition  of 
the  injunction,  in  that  you  content  yourselves  with  what 
there  is,  with   such  things  as  ye  have.     For  himself^ 

1  kvKCKSLV,  as  in  18.  ^  0  ^fof.  emphatic  at  the  end. 

8  6  rpoTTog,  the  general  character,  Didachc,  xi.  9. 

*  avT6q,  "God,  as  the  subject  which   to  the  consciousness  of  the  believer 
is  absolute  and  ever  present." 


5o6  EPISTLE  TO  THE  HEBREWS.  [xiil.  7-9. 

hath  said.  Contentment  is  inspired  and  justified  by  the 
precious  promise   of   God  :    I  will  in  no  wise  .  .  .  The 

exact  form  of  this  promise,  which  in  the  Greek  has  five 
negatives,  is  not  contained  in  our  edition  of  the  LXX., 
but  its  substance  is  found  Josh.  i.  5;  Gen.  xxviii.  15; 
Is.  xli.  7 ;  Deut.  xxxi.  6,  8  ;  i  Chron.  xxviii,  20.  In 
popular  or  Hturgical  usage  these  were  fused  together  as 
phrased  here.  The  same  form  occurs  Hterally  also  in 
Philo.  Beng.  :  "■  A  divine  adage."  Westc.  finds  in  the 
first  verb  the  idea  of  "withdrawing  the  support  ren- 
dered by  the  sustaining  grasp ;  "  in  the  second,^  that  of 
"  deserting  or  leaving  alone  in  the  field  of  contest,  or  in 
a  position  of  suffering."  So  .  .  .  courage,  "  On  the 
ground  of  promises  so  loving,  emphatic,  and  so  full  of 
comfort,"  we  may  courageously  employ  the  most  tri- 
umphant expression  of  confidence  :  The  Lord,  my  helper 
.  .  .  sung  amid  the  joyful  festivities  of  the  ancient 
Church.  "This  is  cited  from  Ps.  118,  which  concludes 
the  Hallel  of  the  Feasts  of  Passover  and  Tabernacles." 
(Cf.  Ps.  Ivi.  10,  12,  5;  cvi.  12.)  The  interrogative,  What 
can  man  .  .  .  points  back  to  the  persecutions  of  the 
readers  (x.  34*^).  The  tenor  of  the  whole  psalm  is  calcu- 
lated to  turn  the  mind  from  the  remembrance  of  per- 
secutions to  the  glorious  triumph  assured,  with  Jeho- 
vah as  their  Helper.  This  was  Luther's  favorite  psalm, 
which  "helped  him  out  of  such  straits  as  neither  emperor 
nor  king  nor  any  man  upon  earth  could  have  helped  him 
out  of." 

7-9.  Remember  them  that  had  the  rule  over  you,  which  spake  unto  you 
the  word  of  God  ;  and  considering  the  issue  of  their  Ufe,  imitate  their  faith. 
Jesus  Christ  is  the  same  yesterday  and  to-day, j'ea  and  for  ever.  Be  not 
carried  away  by  divers  and  strange  teachings  :  for  it  is  good  that  the  heart 

2  aviy/xi,  iyKaTalni-Ku,  x.  25  ;  2  Cor.  iv.  9 ;  2  Tim.  iv.  10,  16.  Matt.  x.\vii. 
46  is  "  a  clue  to  the  passage." 


XIII.  7-9-]  CHAPTER  XIII.  507 

be  stablished  by  grace ;  not  by  meats,  wherein  they  that  occupied   them- 
selves were  not  profited. 

Remember  .  .  .  connects  with  5  and  6,  The  hves  of 
their  departed  leaders  offer  not  only  a  shining  example  of 
unselfishness  and  contempt  of  the  world,  but  also  of  the 
all-conquering  power  of  faith.  Them  that  had  the  rule,i 
— no  longer  on  earth — who  (indeed)  spoke  unto  you 
(originally,  ii.  3),  the  word  of  God  :  both  the  O.  T.  revela- 
tion and  the  Gospel  (Acts  iv.  31  ;  viii.  25  ;  xiii.  46,  etc.). 
What  a  vital  bond  had  been  formed  between  those  who 
spoke  and  those  who  heard  the  word  !  And  considering, 
making  an  attentive  survey,  "abiding,  penetrating  con- 
templation "  of,  the  issue  2  of  their  life  .  .  .  lit.  the  out- 
come of  their  manner  ^  of  life,  the  result  of  it.  Thay.  : 
"  The  manner  in  which  they  closed  a  well-spent  life  as 
exhibited  by  their  spirit  in  dying."  The  last  scene 
reflected  and  crowned  a  life  of  faith.  And  this  faith 
rather  than  the  special  actions  it  inspired  they  ai-e  to 
imitate  as  a  model  (vi.  12).  Martyrs  (i  Thess.  ii.  14-16) 
such  as  Stephen,  James  the  brother  of  John,  James  the 
Just  (t  A.  D.  62),  had  by  a  glorious  death  given  a  signal 
triumph  to  faith.  Jesus  Christ  (is)  yesterday  .  .  .  (21; 
X.  10),  an  absolute  truth,  explanatory  of  "  faith "  (7), 
the  object  of  faith.  "  The  thought  of  the  triumph  of 
faith  leads  to  the  thought  of  Him  in  whom  it  triumphs." 
Or,  Jesus  Christ  may  be  contrasted  with  the  leaders  (7). 
These  were  yesterday  but  they  are  not  to-day.  He  is 
lifted  high  above  all  change,  a  most  comforting  truth. 
Del.:  "Amid  all  the  vicissitude  of  persons  and  things, 
the  Church  has  in   Him  the   unchangeable  ground   of  its 

1  Of  I'lyovnEvoi,  17,  24;  Acts  xv.  22;  cf.  Luke  xxii.  26.  Not  teachers  or 
preachers  as  such. 

2  EKjiaaiq  t.  avaar,  not  =  tK,-inair  t.  Trifrr.,  i  Pet.  i.  9,  but  as  in  Wisd.  ii.  17. 
2  avac!Tp6<pi]  "describes  life  under  its  moral  aspect,"  iS;  x.  t^^. 


5o8  EPISTLE  TO  THE  HEBREWS.  [xiii.  7-9. 

being,  and  a  sure  holdfast  against  any  fluctuation." 
While  8  enforces  7,  it  also  recalls  6 :  "  The  Lord  is 
my  helper,"  etc.  He  ever  lives  for  the  support  of  His 
Church,  and  therefore  the  victory  of  the  believer  is  at  all 
times  assured.  Jesus  Christ  is  the  same  to-day  as  yester- 
day, yea,  this  falls  short  of  the  truth,  He  is  the  same  for 
ever — a  recapitulation  of  vii.  3,  16  f.,  25,  28;  ix.  12;  x. 
12.  Yesterday,  as  determined  by  the  context,  the  time 
in  which  the  "  leaders  "  taught  the  readers.  To=day,  the 
present  in  which  is  cast  their  trying  lot.  And  for  ever, 
"  and  also  in  all  the  inconceivable  remoteness  of  the 
future,  Jesus  Christ  is  unchangeably  the  same"  (Ps.  xc. 
2-4).  Of  such  a  One  there  is  pre-eminent  need,  i.  e.  of 
inward  help  in  staying  the  heart  by  grace,  help  which  be- 
comes impossible  to  men  tossed  hither  and  thither  by  a 
complex  of  dissimilar  teachings,  foreign  to  the  pure  and 
simple  truth.  Be  not  carried  away,i  past  the  one  doc- 
trine ye  were  taught,  by  divers  and  strange  teachings 
(Col.  ii.  22  ;  Eph.  iv.  14;  Rev.  ii.  14,  15,  24  ;  2  Tim.  iv.  3 
f. ;  I  Tim.  iv.  i  ff.).  Speculations  and  subtle  casuistry 
concerning  ceremonial  practices  would  draw  them  away 
from  the  direct  Christian  course.  "  Divers,"  manifold, 
conflicting  with  each  other,  versus  the  unity  of  Christian 
truth.  "  Strange,"  not  homogeneous  with  the  Gospel, 
irrelevant  and  leading  away  from  it — a  warning  against 
the  disturbance  wrought  by  manifold  sectarian  doctrines. 
For  it  is  good  .  .  .  established  by  grace,  by  a  divine  in- 
fluence on  the  soul,  mediated  by  the  truth  (John  i.  17  ;  xvii. 
1 7).  The  prospect  of  external  security  may  have  tempted 
them  to  follow  certain  ceremonial  views  connected  with 
the  social  life  of  the  Jews,  but  no  strength  or  stability 
comes  to  the  heart   from   the   reception    or  rejection  of 

1  TrnpaiptpeaOi:  ;  Trapa  =  past,  cf.  ii.  i,  versus  lisjiaibvadai. 


Xlir.  ro-17.]  CHAPTER  XIII.  509 

food,  nor  from  any  discussions  concerning  it.  Not  by 
meats,!  versus  "by  grace."  The  reference  may  be  to  the 
sacrificial  food  or  to  eating  in  general.  That  such  things 
are  not  salvific  (Rom.  xiv.  ly),  is  shown  by  the  clause, 
wherein  2  they  that  occupied  themselves.  .  .  .  Those 
who  in  this  manner  regulated  their  liv^cs  derived  no  profit 
from  it  (i  Cor.  viii.  7).  To  abstain  from  one  kind  of  food 
and  feast  on  another  is  in  fact  inconsistent  with  grace. 
Non-conformity  to  Jewish  ordinances,  some  might  urge, 
will  exclude  us  from  all  fellowship  with  our  nation,  a 
loss  of  prodigious  import  to  every  true  Israelite.  For 
this  they  are  fully  compensated.  The  loss  is  really 
with  the  Jews.  "  They,  not  we,  are  the  excommunicated 
party."  We  have  our  exclusive  services,  an  altar,  and 
sacrificial  feasts,  in  which  those  who  cling  to  the  former 
have  no  part. 

10-17.  We  have  an  altar,  whereof  they  have  no  right  to  eat  which  serve 
the  tabernacle.  P'or  the  bodie.s  of  tho.se  beast.s,  whose  blood  is  brought 
into  the  holy  place  by  the  high  priest  as  an  offering  for  sin,  are  burned  with- 
out the  camp.  Wherefore  Jesus  also,  that  he  might  sanctify  the  people 
through  his  own  blood,  suffered  without  the  gate.  Let  us  therefore  go 
forth  unto  him  without  the  camp,  bearing  his  reproach.  For  we  have  not 
here  an  abiding  city,  but  we  seek  after  t/w  city  which  is  to  come.  Through 
him  then  let  us  offer  up  a  sacrifice  of  praise  to  God  continually,  that  is,  the 
fruit  of  lips  which  make  confession  to  his  name.  But  to  do  good  and  to 
communicate  forget  not :  for  with  such  sacrifices  God  is  well  pleased. 
Obey  them  that  have  the  rule  over  you,  and  submit  to  them  ;  for  they  watch 
in  behalf  of  your  souls,  as  they  that  shall  give  account;  that  they  may  do 
this  with  joy,  and  not  with  grief:  for  this  were  unprofitable  for  you. 

Corresponding  to  the  peace-offerings,  from  which  the 
offerer  enjoyed  a  feast,  Christians  also  have  an  altar 
from  which  they  derive  food  for  a  social  feast.     As  the 

'  j3f)(l)fiaTa,  in  the  Gospels  used  of  food  in  general ;  in  the  Epistles  of 
ascetic  distinctions,  i  Cor.  vi.  13;  viii.  8,  13;  Rom.  xiv.  15,  20;  cf.  ix.  10. 

2  ev  olf  goes  with  ncpin.,  not  with  oxpe'/..  Trepcnarliv,  Eph.  ii.  2,  10;  Col. 
iii.  7  ;  Rom.  vi.  4 ;  Acts.  xxi.  21  ;  2  Cor.  x.  3. 


5IO  EPISTLE  TO  THE  HEBREWS.  [xiii.  1&-17. 

place  (12)  where  Christ  was  crucified  is  compared  with 
the  place  of  the  altar  in  O.  T.  the  "  altar  "  is  undoubtedly 
the  cross  on  Golgotha.  On  this  was  offered  up  the  Lamb 
of  God,  the  one  great  Sacrifice,  of  which  every  other  was 
the  symbol  and  the  shadow.  This  one  altar,  on  which 
Jesus  Christ  expiated  our  sins,  is  the  condition  of  all 
grace  and  acceptance  (i  Pet.  ii.  24  ;  vii.  27  ;  ix.  14,  26, 
28.)  Some :  the  eucharistic  altar  where  we  have  life- 
fellowship  with  Christ  who  was  sacrificed  for  us — an  in- 
terpretation which  is  not  without  truth.  Riickert  re- 
minds us  that  there  is  a  something  in  the  Lord's  supper 
which  only  Christians  may  appropriate,  the  body  of  Christ, 
our  atoning  sacrifice.  Whereof  they  .  ;  .  serve  1  the 
tabernacle  =  the  priests  occupied  with  the  legal  ritual 
(viii.  5).  Those  most  highly  privileged  officials  are  not 
entitled  to  eat  of  the  sacrifice  upon  which  we  Christians 
feast.  We  enjoy  more  than  they.  The  priests  subsisted 
largely  from  their  offerings  (Lev.  iv.  26,  31,  35  ;  cf.  vi. 
19,  22 ;  V.  9 ;  vii.  7,  34  ;  xxiii.  20),  but  of  the  sin-offering, 
the  blood  of  which  was  taken  into  the  sanctuary  for  atone- 
ment, of  this  they  were  not  entitled  to  any  part  what- 
ever, the  whole  body  being  consumed  ;  and  Christ,  sac- 
rificed for  us,  is  the  antitypical  sin-offering.^  Thus  from 
the  Levitical  point  of  view,  the  very  priests  who  might 
eat  of  sacrifices  of  which  the  people  dared  not  partake 
(Lev.  vii.  6;  x.  17),  are  excluded  from  participation  in 
what  was  sacrificed  on  the  altar  of  Golgotha.  Christians 
are  admitted  to  a  privilege  unknown  under  the  old 
covenant.  They  have  in  Christ  at  once  both  a  sacrifice 
for  sin  and  a  never-failing  means  of  support  (iii.  14 ;  John 

1  Xarpivuv,  the  divine  service,  versus  leiTovpyiiv,  the  official  service.  In 
N.  T.  it  has  God  for  its  object.  With  ry  aKTjvri,  it  has  about  it  an  idolatrous 
air:  the  tabernacle  is  an  object  of  worship. 

2  Kepi  a/iapTiag,  LXX.,  for  the  sin-offering,  i.  3. 


XIII.  10-17.]     '  CHAPTER  XIII.  511 

vi.  53  ff.).  His  death  atoned  for  us,  His  life  imparts  itself 
to  us.  "  The  altar  "  includes  both  the  sacrifices  and  the 
food  from  the  sacrifice  (i  Cor.  ix.  13).  The  Hebrews 
"  enjoyed  in  substance  that  which  the  Jew  did  not  enjoy 
even  in  shadow."  As  the  priests  could  not  partake  of 
the  sin-offering  on  the  day  of  atonement,  so  they  are 
not  entitled  to  partake  of  the  sin-offering  of  our  altar. 
For  the  bodies  of  .  .  .  explains  this  from  the  familiar 
ordinances  observed  on  the  day  of  atonement  (Lev.  xvi. 
27).  Those  two  victims  which  together  constituted  a 
universal  expiation  for  the  sins  of  the  priesthood  and  the 
people  were  typico-prophctic  of  the  great  sin-offering  ^ 
beyond  the  precincts  of  the  holy  city.  (Cf.  Lev.  iv.  1 1  f., 
21  ;  vi.  2^}j  Into  the  holy  2  place  =  here,  the  most  holy 
place.  Wherefore  Jesus  also.  This  follows  logically  from 
II  and  with  that  forms  the  proof  of  10.  Inasmuch  as  the 
Levitical  victims  whose  blood  was  offered  within  the  most 
holy  place  were  wholly  withdrawn  from  the  priests,  and 
burned  without  the  camp,  so  was  Christ,  the  sin-offering 
for  humanity,  "  corporally  destroyed  outside  the  gate  of 
Jerusalem."  The  correspondence  between  type  and  anti- 
type is  not  absolute.  Christ's  passion  answers  here  not  to 
the  offering  but  to  the  burning  of  the  victim  without  the 
camp.  In  the  type  the  slaying  and  the  burning  are  viewed 
as  one  act  foreshadowing  the  sacrifice  on  Calvary.  In 
both  cases  "  the  atoning  victim  is  annihilated  "  without 
the  camp,  and  the  blood  taken  within  the  sanctuary. 
That  he  might  sanctify  .  .  .  blood  (ix.  26;  x.  10).  As 
the  high  priest  with  such  blood  of  the  sin-offering 
entered  into  the  sanctuary,  thereby  to  sanctify  the  people 
(ii.  13  ;  ix.  13),  so  Christ,  the  offering  for  sin  (Is.  liii.  10;  I 
Cor.  V.  21  ;  Gal.  iii.  13),  was  consumed  under  the  fires  of 

2  ayta  as  in  ix.  8  =  the  sanctuary  J>ar  excellence. 


512  EPISTLE  TO  THE  HEBREWS.  [xiii.  10-17. 

divine  wrath  and  divine  love  without  the  holy  city  (John 
xix.  17;  cf.  Num.  XV.  35  ;  Lev.  xxiv.  14),  that  He  might 
sanctify  the  people  by  His  own  blood  (Acts  xx.  28  ;  Eph.i. 
7 ;  ii,  13  ;  Col.  i.  20  ;  Rom.  iii.  25  ;  v.  9)  brought  into  the 
heavenly  sanctuary,  where  properly  the  offering  was 
made.  Symbolically,  not  the  victim  but  the  use  made  of 
its  blood  effected  atonement.  Let  us  therefore  ...  At 
last  the  author  has  reached  this  decisive  momentous  point. 
Hitherto  he  simply  maintained  the  superiority  of  the 
Christian  dispensation  to  the  Jewish,  the  necessity  of 
steadfastness,  etc.  Now  he  brings  out  the  incompatibility 
of  adhering  to  both  systems.  Since  He  who  is  their 
true  sin-offering  was  cast  out  of  the  holy  city  as  a  criminal, 
it  devolves  on  them  also  to  go  out  to  him,  outside  the 
camp  of  Israel.  Those  who  remain  within  are  debarred 
from  the  sacrificial  meal  obtained  from  the  altar  of  Christ. 
And  to  go  back  to  the  law  for  salvation,  is  to  share  in  the 
guilt  of  Christ's  rejection  (x.  29),  and  to  forfeit  our  share 
in  the  true  sin-offering.  Let  us  join  Him  "  in  His  external 
humiliation,  and  in  His  divine  glory,"  the  victim  con- 
sumed and  the  priest  in  the  sanctuary.  Rather  than 
incur  the  guilt  of  rejecting  Him  let  us  ourselves  be  re- 
jected, and  along  with  the  Rejected  One  go  forth  1  from 
the  holy  city,  once  assumed  to  be  God's  dwelling-place, 
out  of  the  camp,  away  from  Judaism,  out  unto  Golgotha. 
Bearing  his  reproach  (xi.  26).  In  their  departure  from 
the  synagogue,  they  share  indeed  like  Simeon  (Luke  xxiii. 
26)  the  shame  and  the  reproach  which  attached  to  the 
sin-offering  (x.  32-34;  xii.  1-14;  Rom.  xv.  3),  but  they 
also  seal  their  union  with  it.  The  sin-offering,  symbolically 
laden  with  the  sins  of  the  people,  was  deemed  unclean, 
accursed,  fallen  under  the  destroying  wrath  of  God, 
and  for  this  very  reason,  it  was  the  blood  of  such  a 
1  e^EpXufieda,  "  the  pres.  expresses  vividly  the  immediate  effort." 


XIII.  lo-iy.]  CHAPTER  XIII.  513 

victim  that  was  carried  into  the  holiest  of  all.  The  cost 
of  this  "  going  forth  "  is  not  so  great  as  one  might  think: 
For  we  have  (at  all  events)  not  here   an  abiding  city. 

Jerusalem  is  not  permanent  (xi.  10).  It  affords  us  no 
"established  residence  or  citizenship."  City  and  temple 
were  soon  to  perish  (Matt.  xxiv.  1 5  ff.).  And  the  Christians 
did  "  go  forth/'  "  in  a  hitherto  unforeboded  connection 
with  the  prophecies  and  warnings  of  the  Lord  "  (Luke 
xvii.  28-32;  xxi.  21-24).  The  abiding  system,  which 
cannot  be  shaken  (xii.  27),  w^e  seek  after  in  the  realm 
of  the  spiritual  and  the  eternal.  Our  aspirations  are  all 
definitely  directed  thither.  In  a  sense  we  have  already 
come  to  it  (10;  xii.  22,  27;  xi,  14,  16),  but  its  full  mani- 
festation is  yet  to  come. 

Although  withdrawn  from  the  temple  offerings  they 
can  still  present  sacrifices  well-pleasing  to  God.  Through 
him  then  .  .  .  Since  the  sin-offering  has  effected 
complete  expiation  (x.  18),  and  with  it  bloody  sacri- 
fices have  ceased,  let  them  offer  up  "through^  Him," 
to  whom  they  "go  forth  "  (13) — as  their  High  Priest  (vii. 
25  f.) — through  whom  alone  every  sacrifice  comes  upon 
the  altar  (i  Pet.  ii.  5  ;  iv.  11  ;  Rom.  i.  8;  xvi.  27;  Col.  iii. 
17),  a  sacrifice  of  praise.  They  not  only  share  His 
reproach,  but  they  partake  of  an  exclusive  Christian 
privilege,  made  possible  only  by  Christ's  expiation  :  the 
offering  up  of  grateful  praise — a  reference  to  the  highest 
form  of  peace-offering.  (See  Oehler's  O.  T.  Theology,  p. 
288  ;  ^  Lev.  vii.  1 1  f . ;  xxii.  29  ;  Ps.  1.  14,  23  ;  cvii.  22  ;  cxvi. 
17.)  It  was  taught  in  the  synagogue:  "  In  the  future  all 
sacrifices  will  cease,  but  the  thank-offering  ceases  not. 
All  prayers  will  cease,  only  the  thanksgiving  prayer  will 

^  Cf.  irphr  avTov,  A'l  avrou,  cf.  vii.  25. 

2  Ovaia,  Mai.  i.  11,  "  appears  to  have  been  understood  in  the  early  church 
of  the  prayers  and  thanksgivings  connected  with  the  Eucharist  "  (Westc). 
33 


514  EPISTLE  TO  THE  HEBREWS.  [xiii.  10-17. 

not  cease"  (Jer.  xxxiii.  11  ;  Ps.  Ivi.  13).  Continually. 
(Cf.  ix.  6.)  Westc.  :  "  What  was  an  exceptional  service 
under  the  old  dispensation  is  the  normal  service  under 
the  new."  Sacrifices  characterize  the  N.  T.  as  well  as 
the  O.  T.,  but  they  are  not  bloody,  neither  are  they  ex- 
piatory. The  fruit  of  lips  =  "  the  sacrifice  of  praise." 
(Cf.  Hos.  xiv.  2,  where  the  LXX.  and  Syr.  have  "  the 
fruit,"  etc.,  the  Masor.  text  "  calves  of  the  lips,"  Ps.  liv. 
6).  Which  ...  to  his  name.  The  fruit  from  our  lips 
laid  on  God's  altar  consists  not  in  formal  praises  to  God, 
but  in  confessing  ourselves,  at  any  cost,  devoted  to  His 
name,  that  is,  to  the  revelation  of  God  in  Christ  (i  Pet.  i. 
13):  the  highest  inspiration  of  thanksgiving  (iii.  i;  iv. 
14;  X.  23;  xii.  28).  But  to  do  good  .  .  .  Acceptable 
worship  has  another  element.  It  consists  not  only  in  a 
courageous  confession  of  Christ,  but  also  in  loving  serv- 
ice ^  to  man  and  self-sacrificing  acts  of  benevolence  (i  ; 
xii.  28).  Thanksgiving  to  God  and  mercy  to  man  are 
the  offerings  most  acceptable  to  Heaven  (Ps.  1.  14;  Hos. 
vi.  6).  The  two  concepts  form  a  compound  idea.  For= 
get  not.  (Cf.  2.)  With  such  sacrifices,  including  "praise 
to  God  "  (Rom,  xii.  i  ff.).  On  the  foundation  of  Christ's 
sin-offering  Christians,  by  steadfastly  and  gratefully  con- 
fessing the  Gospel,  and  by  loving  service  to  men,  offer 
acceptable  sacrifices.  With  these  is  to  be  conjoined  sub- 
mission to  those  in  authority  in  the  Church,  an  obliga- 
tion sadly  neglected  in  our  day  (i  Thess.  v.  12).  Obey 
them  .  .  .  With  the  sacred  remembrance  of  deceased 
leaders  (7),  is  to  be  conjoined  trustful  obedience  and  sub- 
mission to  their  living  rulers.^     Their  leaders,  we  may 

1  EVTvoia,  Mark  xiv.  7.     Koivuvia,  fellowship,  especially  practical  fellowship 
in  possessions,  2  Coj.  ix.  13  ;  Rom.  xv.  26. 

2  TEiOtadg,  vTTEiKETe,  Westc. :  "obedience  to  express  injunctions  is  crowned 
by  submission  to  a  wish." 


xrii.  i8,  19.]  CHAPTER  XflL  515 

assume,  were  orthodox,  and  firmly  established,  yet  they 
would  have  rivals,  and  some  doubtless  maintained  strange 
teachings,  on  *'  meats,''  for  instance.  Such  submission 
to  authorities  is  urged  both  on  the  ground  of  the  solemn 
relation  which  they  "  that  have  the  rule "  sustain  to 
them,  and  because  of  the  peril  of  disobedience.  For 
.  .  ,  the  obligating  ground  of  the  submission.  They  are 
shepherds  accountable  to  the  Chief  Shepherd  for  every 
member  of  the  flock,  for  those  that  are  lost,  as  well  as 
those  saved  through  their  faithful  watching  (Matt.  xii. 
36;  I  Pet.  iv.  5).  That  ...  do  this,  namely,  "watch," 
etc.  (Is.  Ixii.  6 ;  Ezek.  iii.  17;  Eph.  vi.  18).  With  joy. 
Happy  the  people  who  convert  the  pastor's  awful  burden 
of  watching  over  them  into  a  spring  of  joy.  They  can 
also  make  it  a  source  of  "grief"  to  their  "  rulers,"  be- 
cause of  its  fruitlessness.  With  grief,  lit.  with  groaning, 
which  vividly  expresses  the  experience  of  the  disap- 
pointed watcher  over  souls.  For  this,  were  they  com- 
pelled to  groan  over  the  failure  to  save  you,  wouJd  be 
unprofitable  for  you  (9).  Disregard  of  those  who  "  have 
the  rule  over  you  "  carries  with  it  the  loss  of  salvation. 

18,  19.  Pray  for  us :  for  we  are  persuaded  that  we  have  a  good  con- 
science, desiring  to  live  honestly  in  all  things.  And  I  exhort  vou  the  more 
exceedingly  to  do  this,  that  I  may  be  restored  to  you  the  sooner. 

The  first  occurrence  of  personal  references.  The  pi. 
for  us,  followed  by  the  singular  (19),  is  the  crux  of  ex- 
positors. It  may  be  an  editorial  plur.  (v.  11  ;  vi.  3,9,  11  ; 
I  Thess.  iii.  i  ;  v.  25  ;  2  Thess.  iii.  i  ;  Col.  iv.  3  ;  Gal.  1. 
8  ;  Rom.  i.  i),  or  the  writer  and  others  closely  identified 
with  him  ;  or,  though  absent,  he  includes  himself  among 
the  leaders.  Thus  "obey"  and  "submit"  relate  also 
to  his  own  admonitions,  and  justify  his  sending  of  the 
letter  (22).  This  gives  a  climax.  The  readers  are  not 
only  to  yield  obedience  to  leaders  present,  but  to  uphold 


5i6  EPISTLE  TO  THE  HEBREWS,  [xiii.  20, 21. 

in  their  prayers  all  who  are  in  any  way  over  them.  For 
we  are  persuaded  (believe)  .  .  .  His  request  is  grounded 
on  the  good  conscience  which  he  and  those  associated 
with  him  enjoyed  (i  Pet.  ii.  12  ;  Jas.  iii.  13),  They  were 
conscious  of  their  personal  uprightness  and  this  entitled 
them  to  intercessory  prayers.  A  good  conscience  (i 
Tim.  i.  5,  19;  I  Pet.  iii.  16,  21  ;  Acts  xxiii.  i)  "is  one 
which  testifies  to  the  agreement  of  our  moral  conduct 
with  God's  law  written  in  our  hearts,  and  with  His  re- 
vealed will  "  (Del.).  This  persuasion  is  no  delusion  or 
self-deception,  for  they  are  desiring  1  to  live  right.  They 
know  the  sincerity  of  their  motives,  despite  the  mistrust 
or  prejudice  which  had  been  awakened  against  them.  To 
live  honestly,  to  maintain  an  honorable,  becoming  be- 
havior. In  all  things,  emphatic,  "  in  the  points  which 
cause  misgivings  as  in  others."  The  desire  to  live 
rightly  in  some  things  means  but  little,  but  when  it  em- 
braces our  conduct  at  every  point,  it  becomes  a  sure 
proof  of  a  good  conscience.  A  special  consideration  en- 
forces the  request  for  their  intercessions :  that  I  may 
be  restored  to  you  the  sooner,  that  he  may  the 
sooner  by  his  personal  presence  render  them  a  signal 
service,  now  not  in  his  power  (Phile.  22).  This  hope  (23) 
points  doubtless  to  an  earlier  helpful  personal  relation, 
but  not  necessarily  to  an  official  charge.  Whatever  the 
relation,  it  had  suffered  interruption,  perhaps  from  perse- 
cution. He  seems  to  have  freedom  of  action  in  23,  but 
that  may  only  mean  that  he  expects  an  early  liberation. 

In  anticipation  of  their  prayers  so  earnestly   sought 
He  pours  out  His  own  petitions  in  their  behalf. 

20,  21.     Now  the  God  of  peace,  who  brought  again  from  the  dead  the 
great  shepherd  of  the  sheep  with  the  blood  of  the  eternal  covenant,  even 

1  dDjivrnq,  xii.  17  ;  i  Thess.   ii.  18,  the  fervent  striving  of  which  they  are 
conscious,  goes  with  ixofi^v. 


!i.]  CHAPTER  XIII.  517 


our  Lord  Jesus,  make  you  perfect  in  every  good  thing  to  do  his  will,  work- 
ing in  us  that  which  is  well-pleasing  in  his  sight,  through  Jesuss  Christ ; 
to  whom  be  the  glory  for  ever  and  ever.     Amen. 

His  "  benedictory  prayer  "  is  addressed  to  the  God  of 
peace,  a  concluding  liturgical  formula  often  employed 
(Rom.  XV.  33;  xvi.  20;  2  Cor.  xiii.  11;  i  Thcss.  v. 
23;  2  Thess.  iii.  16).  In  the  thick  of  dissension  and  per- 
secution He  who  has  made  peace  in  Christ  is  able  to  re- 
solve into  harmony  all  conflict  within  us  or  between  us 
and  others.  Who  brought  again  [up]  ^  .  .  .  the  great 
shepherd  .  .  .  the  ground  for  this  title:  God's  exalta- 
tion of  Christ  out  of  the  infernal  realms,  thereby  estab- 
lishing peace.  Not  so  much  the  historical  resurrection  is 
referred  to  as  Christ's  exaltation  into  heaven  out  of  the 
depths  of  His  humiliation,  emphasizing  "  the  depth  of 
apparent  defeat  out  of  which  Christ  was  raised."  The 
great^  shepherd  (John  x.  11,  14,  28  ;  i  Pet.  v.  2-4)  ;  cf. 
verse  17  ;  Isai.  Ixiii.  11  (LXX.).  This  God  is  able  to  de- 
liver out  of  every  distress.  With  the  blood  .  .  .  covenant 
is  joined  with  what  precedes:  in  virtue  of  His  blood  He 
is  "  the  great  Shepherd."  Out  of  the  realms  of  death 
Christ  ascended  into  heaven,  not  only  accompanied  by 
His  blood  (ix.  12,  25;  x.  19),  but  by  means  of  it,  by 
the  agency,  the  power  of  His  blood  (ix.  28).  "  The 
eternal  covenant  "  versus  that  of  Moses  (ix.  18  ;  cf.  Acts 
XX.  28).  Westc.  :  "  The  raising  of  Christ  was  indissolu- 
bly  united  with  the  establishment  of  the  covenant  made 
by  His  blood  and  effective  in  virtue  of  it."  His  life's 
blood  which  atoned  for  our  sins,  the  blood  of  the  everlast- 
ing covenant  (Zech.  ix.  11),  was  the  essential  ground  upon 
which  God  brought  him  up  into  glory.  Our  Lord  Jesus 
(vii.  14),   "the  sum  of  the  earliest   creed  "  (Rom.  x.  9  ;    i 

"^  h.vaya-Yliv,vei-sus  Karcr.c'ji',  in  Rom.  x.  6 ;  Wisd.  xvi.  3,  brought  up,  not 
brouglit  again. 

^  u  fJ-eyar,  cf.  iv.  14  ;  x.  21,  24. 


5i8  EPISTLE  TO  THE  HEBREWS.  [xiii.  22-25. 

Cor.  xii.  3),  frequent  in  Acts;  elsewhere  "  the  Lord  Jesus 
Christ."  "  Jesus  "  =  "  shepherd."  The  contents  of  the 
prayer:  make  you  perfect  (i  Pet.  v.  10),  "  the  harmo- 
nious combination  of  different  powers"  (Eph.  iv.  12; 
2  Cor.  xiii.  9);  in  every  good  thing  (cf.  1-18)  to  do 
his  will,  to  the  end  that  ye  do.  This  is  the  goal  of 
human  destiny.  Working  (doing)  in  us  that  which, 
shows  how  our  doing  is  brought  to  pass,  through  God 
moving  us  to  do,  making  each  deed  of  man  the  deed  of 
God  (Phil.  ii.  13) — and  all  through  Jesus  Christ.  What 
in  us  is  well-pleasing  to  Him  (16  ;  xii.  28  ;  i  John  iii.  12), 
is  mediated  to  us  through  the  redeeming  and  pastoral 
work  of  Christ.  To  whom  .  .  .  Amen,  may  be  ap- 
plied to  Jesus,  who  in  view  of  His  self-surrender  was 
crowned  with  honor  and  glory  (2  Tim.  iv.  18  ;  2  Pet.  iii. 
18;  Rev.  i.  6),  or  directly  to  God,  who  is  "working  in 
us"  (v.  7 ;  2  Thess.  ii.  9;  Gal.  i.  5;  Rom.  xvi.  27),  or  to 
both  combined.  After  the  prayer  which  so  fittingly 
closes  the  letter  follows  a  postscript. 

22-25.  But  I  exhort  you,  brethren,  bear  with  the  word  of  exhortation  : 
for  I  have  written  unto  you  in  few  words.  Know  ye  that  our  brother 
Timothy  hath  been  set  at  liberty;  with  whom,  if  he  come  shortly,  I  will  see 
you. 

Salute  all  them  that  have  the  rule  over  you,  and  all  the  saints.  They  of 
Italy  salute  you. 

Grace  be  with  you  all.     Amen. 

This  addition  leaves  no  doubt  of  the  epistolary  char- 
acter of  this  treatise.  But  I.  For  the  first  time  he 
speaks  of  himself  in  the  sing.  Bear  ...  (2  Tim.  iv.  3). 
Westc.  :  "  The  very  brevity  of  his  argument  on  such 
themes  pleads  for  consideration  " — for  a  patient  audience. 
It  is  implied  that  his  exhortation  makes  demands  on  their 
endurance,  also,  probably,  that  he  lacks  official  authority, 
and  that  a  letter  from  him  had  not  been  invited.     Be- 


XIII.  22-25-]  CHAPTER  XIII.  519 

sides,  a  certain  severity  is  used  which  could  easily 
provoke  their  dislike  (ii.  3  f.  ;  iii.  7  ff.  ;  vi.  4-8 ;  x. 
26-31),  etc.  Word  of  exhortation,  encouraging  them 
to  constancy  of  faith  and  warning  them  against  apostasy. 
For  ...  in  few  words  (i  Pet.  v.  12),  is  not  urged  as  an 
apology  for  any  harshness  or  severity,  but  as  a  ground  to 
bear  patiently  the  exhortation.  From  consideration  for 
them  he  has  abridged  the  discussion  as  much  as  possible. 
Our  brother,  not  the  author's,  but  brother  of  the  con- 
gregation and  the  author,  assuming  the  joy  which 
Timothy's  release  would  give  to  them  as  well  as  to  him. 
Set  at  liberty,  discharged,  either  freed  from  captivity 
(Acts  xvi.  35),  or  acquitted  of  a  charge  (Acts  iii.  13  ; 
xxvi.  32),  or  discharged  from  an  ofificial  mission.  This 
allusion  cannot  pass  as  evidence  of  Paul's  authorship.  It 
is  simply  asserted  that  the  writer  will  visit  them  "  as  soon 
as  Timothy  comes."  So  Del.,  who  for  if  he  come 
shortly,  renders  "  if  he  come  sooner  than  the  date  at 
which  I  purpose  to  set  out"  (19).  There  is  apprehen- 
sion of  hindrances  or  delays.  I  will  see  you  (Rom.  i.  11  ; 
I  Thess.  ii.  17;  iii.  6,  10),  etc.  The  Epistle  closes  with  a 
general  salutation  like  Rom.,  i  and  2  Cor.,  Phil.,  Col.,  i 
Pet.,  3  John,  etc.  The  form  is  unique,  making  special 
mention  of  them  that  have  the  rule,  whose  authority  had 
been  compromised  (17).  All  may  be  emphatic.  All  the 
saints,  allowing  no  exception  (xii.  14),  the  whole  church, 
which  is  the  communion  of  saints.  They  of  Italy,  not 
residents  in  Italy,  but  natives  of  Italy.  Italian  Christians, 
probably  companions  of  the  author  in  exile,  send  greet- 
ings. Grace  be  with  you  all,  the  final  blessing,  as  in 
Tit.  iii.  15,  simpler  than  the  ordinary  benediction.  The 
benedictory  intercession  seeks  for  them  "the  grace" 
which  justifies  and  sanctifies  and  glorifies,  which  begins, 
develops  and  completes  our  salvation.     Amen. 


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